---
title: "菩提道次第廣論 · 歸依三寶"
description: "菩提道次第廣論是藏传佛教格鲁派创始人宗喀巴大师所著的佛教经典著作，由法尊法师译为汉文。该书成书于15世纪初，系统阐述了从凡夫到成佛的完整修行次第，融合了显密教法。内容涵盖下士道、中士道、上士道三主要道，详细指导修行者循序渐进地修习佛法。作为藏传佛教最重要的论典之一，菩提道次第廣論奠定了格鲁派教义基础，在佛教史上具有崇高地位，被誉为\"雪域佛教百科全书\"，对汉藏佛教交流产生了深远影响。"
url: "https://rushiwowen.co/en/r/cm983sent085sjo0vnsv47k9y"
---

## 菩提道次第廣論卷四

> A Comprehensive Guide to the Stages of the Path to Enlightenment, Volume 4

宗喀巴大師造

> Composed by Master Tsongkhapa

法尊法師譯

> Master Fazun's Translation

思惟餓鬼苦者。

> Reflect on the suffering of hungry ghosts.

謂諸習近上品慳者，生餓鬼中。彼復常與餓渴相應，皮及血肉悉皆枯槁，猶如火炭，散髮覆面，口極乾焦，舌常䑛略。此中有三：於諸飲食有外障者，謂彼若趣泉、海、池、沼，即於其處，為餘有情持劍、槍、矛遮其泉等，不令趣近，及見其水變為膿血，自不樂飲。於諸飲食有內障者，謂有其口細如針孔，口或如炬，或有頸癭，或腹廣大，縱得飲食，無他障碍，然自不能若食若飲。於諸飲食自有障者，謂有餓鬼名猛燄鬘，所有一切若飲若食悉皆然燒；有名食穢，食糞飲溺；及有唯能飲食不淨、生熟、臭穢、有損、可厭；或有唯能割食自肉，不能受用淨妙飲食。

> Those who habitually give in to extreme stinginess are reborn as hungry ghosts. They are constantly tormented by hunger and thirst. Their skin, flesh, and blood are completely dried up, like scorched wood or charcoal. Their hair hangs loose over their faces, their mouths are parched and scorched, and their tongues constantly lick and smack. Among these hungry ghosts, there are three kinds: First, those hindered by external obstacles to food and drink. When they approach springs, seas, ponds, or pools, other beings block their way with swords, spears, and lances, preventing them from getting near. Or they see the water turn into pus and blood, and lose all desire to drink it. Second, those hindered by internal obstacles to food and drink. Some have mouths as tiny as the eye of a needle. Some have mouths like torches. Some have goiters on their necks. Some have enormous bellies. Even when they get food and drink with no other obstacles, they still cannot eat or drink it themselves. Third, those hindered by the food itself. There are hungry ghosts called Blazing Flame Wreath, for whom everything they eat or drink bursts into flames. There are those called Filth Eaters, who eat excrement and drink urine. Some can only consume unclean things—raw or cooked, rotting and foul, harmful and revolting. Some can only cut off and eat their own flesh, unable to enjoy pure and wonderful food and drink.

是等處所，如《俱舍釋》云：「諸餓鬼王名為琰魔，諸鬼本處琰魔王國，於此贍部洲下過五百踰繕那而有，從此展轉散居餘處。」《親友書》亦云：「於餓鬼中須依近，欲乏所生相續苦，無治飢渴寒熱勞，怖畏所生極暴苦。或有口細如針孔，腹等山量為飢逼，下劣捐棄不淨物，尚不具足尋求力。有存皮骨裸形體，如枯枝葉多羅樹，有於夜分口熾然，受用口中燒然食。有下種類諸不淨，膿糞血等亦無得，面互相衝有受用，頸癭成熟所生膿，諸餓鬼中於夏季，月炎冬季日亦寒，令樹無果諸餓鬼，略視江河亦當乾。」其中初頌顯示總苦，所餘諸頌顯示別苦。勞謂食故，徧處馳求。畏謂由見執劍、杵、索諸士夫故，而起畏怖。下劣捐棄謂隨意棄。夜分者，謂至夜間其口燒然。口中燒然者，謂隨所食皆燒其口。受用謂食。眼如惡毒之所然燒，甘涼泉、河悉當枯竭。又於一類顯似猛燄，火炭充滿。又於一類顯為膿河，種種穢蟲彌滿流注，是《釋》中說。《弟子書》亦云：「猛渴遙見無垢河，欲飲馳趣彼即變，雜髮青污及爛膿，臭泥血糞充滿水，風揚浪灑山清涼，檀樹青蔭末拉耶，彼趣猛燄遍燒林，無量株杌亂雜倒。若奔畏浪高翻滾，泡沫充溢大水藏，彼於此見熱沙霧，紅風猛亂大曠野。此住其中望雲雨，雲降鐵箭具炭烟，流飛熾炎金剛石，金色電閃降於身。熱逼雪紛亦炎熱，寒迫雖火亦令寒，猛業成熟所愚蒙，於此種種皆顛倒。針口無量由旬腹，苦者雖飲大海水，未至寬廣咽喉內，口毒滴水悉乾銷。」

> These are the places where they dwell. The Treasury of Abhidharma says: "The king of the hungry ghosts is named Yama, and the original realm of the ghosts is the country of King Yama. It lies five hundred yojanas below this Jambudvipa continent, and from there they are scattered in various other places." The Letter to a Friend also says: > Among the hungry ghosts, one must endure > The ceaseless suffering born of craving and lack, > The unbearable toil of hunger, thirst, cold, and heat, > And the violent suffering born of fear. > > Some have mouths as narrow as the eye of a needle, > While their bellies are as vast as mountains, tormented by hunger. > Even for lowly discarded filth, > They lack the strength to seek it out. > > Some are skin and bones, naked and bare, > Like withered branches and leaves of a palm tree. > Some have mouths that blaze at night, > Consuming food that burns within their mouths. > > Some cannot obtain even the lowest kinds of filth— > Pus, excrement, blood, and the like. > Some fight each other face to face, > Consuming the pus from their matured neck sores. > > Among the hungry ghosts, in summer the moon burns, > In winter the sun is cold. > For those hungry ghosts who make trees bear no fruit, > A mere glance at rivers and streams dries them up. The first verse here reveals their general suffering, while the remaining verses reveal their particular sufferings. "Toil" means the running about everywhere in search of food. "Fear" means the terror that arises upon seeing men wielding swords, clubs, and ropes. "Lowly discarded" means things thrown away at will. "At night" means that when night falls, their mouths blaze. "Burning within their mouths" means that whatever they eat burns their mouths. "Consuming" means eating. Their eyes are burned as if by virulent poison, so that sweet, cool springs and rivers all dry up. To some they appear as though filled with blazing flames and burning coals. To others they appear as rivers of pus, flowing and filled with all kinds of foul worms—this is stated in the Treasury's commentary. The Book of the Disciple also says: > Afar they see a spotless river, driven by fierce thirst— > They rush to drink, and it transforms: > Mixed with hair, dark filth, and rotting pus, > Foul mud, blood, and excrement fill the water. > > Winds raise waves that crash upon cool mountains, > Where sandal trees cast blue shade at the peak— > But for them, fierce flames burn the entire forest, > And countless jagged stumps lie scattered and fallen. > > If they run toward great waters churning with terrifying waves, > Foaming and overflowing, > They see instead a scorching desert haze, > A vast wilderness of raging red winds. > > Dwelling there, they look up hoping for rain clouds, > But the clouds send down iron arrows with charcoal smoke, > And blazing diamonds fly through the air, > While golden lightning strikes their bodies. > > Tormented by heat, even snowfalls burn; > Oppressed by cold, even fire brings chill. > Blinded by the ripening of their fierce karma, > For them all things are reversed. > > With needle-mouths and bellies many yojanas wide, > Though the suffering ones drink the waters of the great ocean, > Before it reaches their broad throats, > The poison in their mouths dries every drop.

其壽量者，《本地分》及《俱舍論》說，鬼以人間一月為一日，乘此自年能至五百。《親友書》云：「常無間息受眾苦，由其惡行堅業索，繫縛一類有情壽，五千及萬終不死。」其釋說為一類餓鬼壽量五千，或有一類壽量萬歲。《本地分》說，三惡趣中身量無定，由其不善增上力故，大小非一。

> Regarding their lifespans: The Yogācārabhūmi and the Abhidharmakośa say that for hungry ghosts, one month in the human realm equals one day for them, and by this reckoning their own years can extend to five hundred. The Letter to a Friend says: "Constantly, without pause, they endure manifold suffering; bound by the iron rope of their evil actions and firm karma, a certain class of beings is tied to a lifespan of five thousand or ten thousand years, never dying." Its commentary explains that one class of hungry ghosts has a lifespan of five thousand years, while another class has a lifespan of ten thousand years. The Yogācārabhūmi says that among the three lower realms, bodily size is undetermined: because of the overwhelming power of their unwholesome actions, they vary greatly in size.

若思如是惡趣眾苦，應作是念，現在探手煻煨之中住一晝夜，或於嚴冬極寒冰窟裸而無衣住爾許時，或數日中不用飲食，或蚊虻等哳咬其身，尚且難忍，何况寒熱諸那落迦、餓鬼、旁生互相吞噉是等眾苦，我何能忍？度現在心，乃至未能轉變心意起大怖畏，應勤修習。若雖知解，或未修習，或少修習，悉皆無益。如《事阿笈摩》說，慶喜妹家二甥出家，教其讀誦，彼讀數日，懈怠不讀，付與目犍連子，仍如前行。慶喜囑曰：「應令此二意發厭離。」目犍連子引至晝日所經處所，化為有情大那落迦，彼等聞其斫截等聲，遂往觀視，觀見斫截所有眾苦，又見彼處有二大鑊，涌沸騰然。問云：「此中全無入者耶？」報云：「阿難陀有二甥，既出家已，懈怠廢時，死後當生此中。」彼二慌恐，作如是念：「設若知者，現或置入。」次返目犍連子處，詳白所見。目犍連子告云：「二求寂，若此過患，若餘過患，悉是由其懈怠所生，當發精進。」彼二遂發精進，若未食前，憶念地獄，則不飲食；若於食後而憶念者，即便嘔吐。又引至餘晝經行處，於餘一處化為諸天，彼由聞其琵琶等聲，遂往觀視，見有天宮，天女充滿而無天子，問其無有天子因緣，答云：「阿難陀有二甥，既出家已，發勤精進，彼二死後，當生此中。」彼二歡喜，還白目犍連子。教曰：「二求寂，若此勝利，若餘勝利，悉從勤發精進而生，應發精進。」次發精進受聖教時，見如前引《真實相應經》中宣說，從諸善趣而生惡趣。問云：「聖者，我等若從人天之中死後復生三惡趣耶？」告云：「二賢首，乃至未能斷諸煩惱，爾時於其五趣生死，如轤轆理，應須輪轉。」彼二厭離，作是白云：「今後不行諸煩惱行，惟願為說如是正法。」目犍連子為說法已，證阿羅漢。是故能滅懈怠，能發精進，勤修正道，策發其意，令希解脫及證解脫，其根本因者，謂讚修苦。縱有大師現住世間，於此教授，更無過上而可宣說。即於此中，發生下、中士夫意樂，次第極顯。

> If you reflect on the suffering of the lower realms like this, you should think: even reaching your hand into a bed of hot embers and holding it there for a single day and night, or staying naked without clothes in a freezing cave during the bitterest winter for that same length of time, or going without food or drink for several days, or having mosquitoes and horseflies bite and sting your body—even these are hard to endure. How much less could I endure the sufferings of the hells, hungry ghosts, and animals—the freezing and burning, being devoured by one another? Until you can transform your mind and give rise to great fear, you should diligently practice. If you merely understand intellectually but do not practice, or practice only a little, it brings no benefit. As the \*Kṣudraka-āgama\* relates: Two nephews of Ānanda's sister became monastics, and he taught them to recite scriptures. After reciting for a few days, they grew lazy and stopped. He handed them over to Maudgalyāyana's disciple, who had them continue as before. Ānanda instructed him: "You should make these two develop a sense of disillusionment." Maudgalyāyana's disciple led them to a place they had passed during the day, and conjured it into a great hell realm filled with beings. When they heard the sounds of chopping and cutting, they went to look. They saw all the sufferings of being chopped and cut, and they also saw two great cauldrons there, boiling and churning. They asked, "Is there no one who goes into these?" The reply came: "Ānanda has two nephews who, after going forth, became lazy and wasted their time. After death, they will be born here." The two were terrified and thought, "If he knows about us, we might be thrown in right now." They returned to Maudgalyāyana's disciple and reported in detail what they had seen. Maudgalyāyana's disciple told them: "You two novices, whether these faults or other faults—all arise from laziness. You should rouse your diligence." The two then roused their diligence. If they remembered the hells before eating, they could not eat. If they remembered after eating, they would vomit. Then he led them to another place where they had walked during the day, and conjured another place into heavenly realms. When they heard the sounds of lutes and other instruments, they went to look. They saw a heavenly palace filled with goddesses but no god. They asked why there was no god. The answer came: "Ānanda has two nephews who, after going forth, roused their diligence. After death, they will be born here." The two were delighted and reported back to Maudgalyāyana's disciple. He taught them: "You two novices, whether these benefits or other benefits—all arise from rousing diligence. You should rouse your diligence." Then they roused their diligence and received the sacred teachings. They saw as previously cited in the \*True Correspondence Sutra\* that beings pass from the fortunate realms to the unfortunate realms. They asked: "Venerable one, do we also, after dying from among humans and gods, get reborn in the three lower realms?" He told them: "You two gentlemen, as long as you have not abandoned the afflictions, you must revolve through the five realms of birth and death like a well-wheel." The two became disillusioned and said: "From now on we will not engage in afflictive behaviors. Please teach us the true Dharma." Maudgalyāyana's disciple taught them the Dharma, and they attained arhatship. Therefore, to eliminate laziness, rouse diligence, diligently cultivate the true path, urge your mind forward, and make it aspire to liberation and attain liberation—the fundamental cause is praising the cultivation of suffering. Even if a teacher were present in the world, there is no higher instruction than this that could be proclaimed. Right here, the stages of generating the aspirations of the lower and middle beings are extremely clear.

淨修心量，亦是乃至未起如是意樂以來，應須恆常勵力修習。內隖嗉巴亦云：「應觀能生彼中之因，先作未作，現作未作，為念不念當來應作。若先已作，或現正作，或念後時而當作者，則當生彼。若生彼中，爾時我當何所作耶？我能忍乎？作是念已，作意思惟，必須令其腦漿炎熱，起坐慞慌，無寧方便，隨力令發畏怖之心。」此是切要。現得善身，若如是思，能淨先作，未來減少；先所作善，由猛欲樂發願令轉增長繁多，諸當新作堪能趣入，則日日中能使暇身具足義利。若於現在不思彼等墮惡趣時，雖求從彼畏怖之中救護依處，然不能得。爾時，於其應不應作，無慧力故，不能取捨。如《入行論》云：「若時能行善，然我未作善，惡趣苦蒙蔽，爾時我何為？」又云：「誰從此大畏，能善救護我，睜其恐懼眼，四方覓歸依，見四方無依，次乃徧迷悶，彼處非有依，爾時我何為？故自今歸依，諸佛眾生怙，勤救眾生事，大力除諸畏。」此僅粗分，廣如《念住經》說，定須觀閱，數數觀閱，於所觀閱應當思惟。

> Purifying and training the mind is something we must always practice with sustained effort, right up until we generate that kind of joyful aspiration. The master Ne Wusu Ba also said: "You should examine the causes that would lead to rebirth in those lower realms—what you did or didn't do in the past, and what you're doing or not doing now—and consider whether you'll remember or forget what you should do in the future. If you have already done those things, are doing them now, or plan to do them later, you will be reborn there. And if you are reborn there, what will you do then? Will you be able to bear it?" Having reflected this way, you must contemplate until your brain feels like it's boiling, until you leap up in panic, unable to sit still, using every method available to rouse a sense of dread. This is essential. Now that you have obtained this precious human body, if you reflect in this way, you can purify past negative actions and reduce future ones. The good actions you've already done will increase and multiply through intense joyful aspiration and vows, and you'll be able to undertake new wholesome actions—so each day you can make this precious human life truly meaningful. But if you don't reflect on these things now and end up falling into the lower realms, then even if you desperately seek a refuge to save you from that terror, you won't find one. At that point, lacking the power of wisdom to distinguish what should and shouldn't be done, you won't be able to choose wisely. As the Bodhisattvacaryāvatāra says: "When I could have practiced virtue but did not, once I'm blinded by the suffering of the lower realms, what will I possibly do then?" It also says: "Who can truly protect me from this great fear? I'll open my terrified eyes and search in all four directions for refuge. Seeing no refuge anywhere, I'll fall into utter despair. There is no refuge there—so what will I do then? Therefore, from this very day, I take refuge in the Buddhas, the protectors of all beings, who tirelessly work to save beings and who with great power dispel all fears." This is only a brief account. For a fuller explanation, see the Sutra of Mindfulness. You must definitely read it, read it again and again, and reflect deeply on what you have read.

第二、習近後世安樂方便分二：一、趣入聖教最勝之門淨修歸依，二、一切善樂所有根本發深忍信。

> Second, the methods for pursuing happiness in future lives have two parts: first, the supreme gateway for entering the sacred teachings is purifying practice of taking refuge; second, the root of all goodness and joy is developing deep, resolute faith.

初中分四：一、由依何事為歸依因，二、由依彼故所歸之境，三、由何道理而正歸依，四、既歸依已所學次第。今初

> The section for beings of middling capacity has four parts: 1. The reasons for taking refuge, based on what one takes refuge in; 2. The objects of refuge, based on those reasons; 3. The reasoning by which one properly takes refuge; 4. The stages of training after having taken refuge.

因雖多種，然於此中是如前說，於現法中速死不住，死歿之後，於所生處亦無自在，是為諸業他自在轉。其業亦如《入行論》云：「如黑暗依陰雲中，剎那電閃極明顯，如是佛力百道中，世間福慧略發起，由是其善唯羸劣，恆作重罪極強猛。」諸白淨業勢力微劣，諸黑惡業至極強力，故墮惡趣。由思此理，起大畏怖，次令發生求依之心。猶如陳那菩薩云：「安住無邊底，生死大海中，貪等極暴惡，大鯨嚼其身，今當歸依誰？」總為二事，由惡趣等自生怖畏，深信三寶有從彼中救護堪能。故若此二，唯有虛言，則其歸依亦同於彼；若此二因，堅固猛利，則其歸依亦能變意，故應勵力勤修二因。

> Though there are many kinds of causes, here it is as explained above: in this present life, death comes swiftly and does not wait, and after death, there is no control over where one is reborn. One is carried away by the power of karma, under the sway of others. As the Bodhisattvacharyavatara says: "Just as a flash of lightning in the darkness of a cloudy night stands out vividly for an instant, so too, through the Buddha's power, the world's merit and wisdom briefly arise. Thus one's virtue is weak and feeble, while heavy wrongdoing is constantly committed with great force." Since pure and wholesome karma is weak in power, while dark and evil karma is extremely strong, one falls into the lower realms. Reflecting on this, great fear arises, and then the mind that seeks refuge is generated. As Bodhisattva Dignaga said: "Dwelling at the boundless bottom of the ocean of birth and death, with greed and the rest utterly violent, a great whale devours their bodies — to whom shall I go for refuge now?" In brief, there are two things: fear arising from the lower realms and so on, and deep faith that the Three Jewels have the power to rescue one from them. If these two are merely empty words, then one's refuge is likewise empty. But if these two causes are firm and intense, then one's refuge can truly transform the mind. Therefore, one should strive diligently to cultivate these two causes.

第二、由依彼故所歸之境分二：一、正明其境，二、應歸依此之因相。今初

> Second, because of relying on that, the object of refuge is explained in two parts: first, clearly identifying the object; second, the reasons why one should take refuge in it. Now the first.

如《百五十頌》云：「若誰一切過，畢竟皆永無，若是一切種，一切德依處。設是有心者，即應歸依此，讚此恭敬此，應住其聖教。」謂若有一能辨是依非依慧者，理應歸依無欺歸處佛薄伽梵，由此亦表法及僧寶，如《歸依七十頌》云：「佛法及僧伽，是求脫者依。」

> As the "Hundred and Fifty Verses" says: "If someone is forever completely free of all faults, and is the support of every kind of good quality, then anyone with a thinking mind should take refuge in such a one, praise and respect them, and abide in their holy teachings." This means that if there is anyone with the wisdom to distinguish what is worthy of reliance from what is not, they should rightly take refuge in the Buddha, the Blessed One, who is a refuge that never deceives. This also implies the Dharma and the Sangha, as the "Seventy Verses on Refuge" says: "The Buddha, the Dharma, and the Sangha are the refuge for those seeking liberation."

應歸之相分四，初者謂自即是極調善性，已能證得無畏位故，若未得此，則如倒者依於倒者，不能從其一切畏中救護他故。第二者謂於一切種度所化機善方便故。此若無者，縱往歸依，亦不能辦所求事故。第三者謂具大悲故。此若無者，雖趣歸依，不救護故。第四者謂以一切財而興供養未將為喜，要以正行而修供養乃生喜故。此若無者，則定顧視先有恩惠，不與一切作歸處故。總之，自正解脫一切怖畏，善巧於畏度他方便，普於一切無其親疏，大悲徧轉，普利一切有恩無恩，是應歸處，此亦唯佛方有，非自在天等，故佛即是所歸依處。由如是故，佛所說法，佛弟子眾皆可歸依。由是若於《攝分》所說此諸理上，能引定解，專心依仰，必無不救，故應至心發起定解。由能救自二種因中，外支或因無所缺少，大師已成，然是內支未能實心持為歸依而苦惱故。是故應知，雖未請求，由大悲引，而作助伴，復無懈怠，無比勝妙真歸依處，現前安住為自作怙，故應歸此。《讚應讚》云：「自宣我是汝，無怙者助伴，由大悲抱持，一切諸眾生，大師具大悲，有愍願哀愍，勤此無懈怠，有誰與尊等？汝是諸有情，依怙總勝親，不求尊為依，故眾生沉溺。若正受何法，下者亦獲利，能利他諸法，除尊非餘知。一切外支力，尊已正成辦，由內力未全，愚夫而受苦。」

> The characteristics of what should be taken as refuge are fourfold. First, it means that one has itself become thoroughly well-disciplined and has attained the state of fearlessness. If this were not so, then it would be like someone who has fallen over trying to support another who has fallen — such a one could not rescue others from all their fears. Second, it means being skilled in the methods for guiding those to be trained in every possible way. Without this, even if one went for refuge, one could not accomplish the goal that is sought. Third, it means possessing great compassion. Without this, even if one approached for refuge, one would not be protected. Fourth, it means that one is not pleased merely by offerings of all kinds of wealth, but only takes delight when offerings are made through proper conduct. Without this, one would surely look only to those who had previously shown kindness, and would not serve as a refuge for all. In short, one who is themselves fully liberated from all fears, who is skilled in the methods for guiding others beyond fear, who is entirely free of partiality toward friend or stranger, whose great compassion pervades everywhere, and who benefits all equally whether they have shown kindness or not — such a one is worthy of being a refuge. This is found only in the Buddha, not in Ishvara or others. Therefore the Buddha is the true object of refuge. For this reason, the Dharma taught by the Buddha and the community of the Buddha's disciples are both worthy of refuge. If one can generate firm conviction regarding these principles as described in the \*Compendium\*, and single-mindedly relies upon them, there is no doubt one will be protected. Therefore one should sincerely generate firm conviction. Among the two causes that can bring about protection — the external factor and the internal factor — the external factor is not lacking, for the Teacher has already accomplished it. But the internal factor is that one has not yet genuinely taken refuge in one's heart, and so one suffers. Therefore one should understand: even without being asked, the Teacher is moved by great compassion to act as a companion, and is never negligent. There is no more supreme and excellent true refuge than this, which stands present and becomes one's own protector. Therefore one should go for refuge to this. As the \*Praise of the Praiseworthy\* says: "You yourself declare, 'I am the companion of the unprotected. Held by great compassion, I embrace all sentient beings.' The Teacher possesses great compassion, has sympathy, vow, and pity, and is diligent in this without negligence — who could equal the Blessed One? You are the protector and supreme friend of all sentient beings, yet they do not seek the Blessed One as refuge, and so they drown. Whatever Dharma one properly receives, even the lowly thereby gain benefit. As for the Dharmas that benefit others — apart from the Blessed One, no one else knows them. All external forces, the Blessed One has already perfectly accomplished; but because the inner power is not yet complete, foolish beings suffer."

第三、由何道理而歸依者。《攝決擇》中略說四事：一、知功德，二、知差別，三、自誓受，四、不言有餘而正歸依。

> Third, the reasoning behind taking refuge. The Compendium of Determinations briefly explains four points: first, knowing the qualities; second, knowing the distinctions; third, making the vow oneself; and fourth, taking refuge properly without speaking of anything beyond.

初知功德而歸依者，須能憶念歸處功德，其中有三：一、佛功德，二、法功德，三、僧功德。今初分四

> Those who first take refuge after understanding the benefits must be able to recollect the benefits of the objects of refuge, which are three: the benefits of the Buddha, the benefits of the Dharma, and the benefits of the Sangha. The Buddha's benefits are explained in four parts.

身功德者，謂正思念諸佛相好，此亦應如《喻讚》所說，而憶念之。如云：「相莊嚴尊身，殊妙眼甘露，如無雲秋空，以星聚莊嚴。能仁具金色，法衣端嚴覆，等同金山頂，為霞雲縛纏。尊怙無嚴飾，面輪極光滿，離雲滿月輪，亦莫能及此。尊口妙蓮花，與蓮日開放，蜂見疑蓮華，當如懸索轉。尊面具金色，潔白齒端嚴，如淨秋月光，照入金山隙。應供尊右手，為輪相殊飾，由以手安慰，生死所怖人。能仁遊行時，雙足如妙蓮，印畫此地上，蓮華何能嚴！」

> The merit of the Buddha's body means directing your thoughts to the excellent marks and features of the Buddhas. This too should be remembered in the way described in the \*Praise of Metaphors\*: "Your majestic body, adorned with excellent marks, has wondrous eyes like refreshing nectar, beautifully arrayed like stars gathered in an autumn sky free of clouds. The Sage has a golden hue, gracefully draped in Dharma robes, like a golden mountain peak wrapped in veils of colored clouds. The Protector needs no ornament — the orb of your face is perfectly radiant, surpassing even a full moon freed from clouds. Your mouth is a wondrous lotus, blooming together with the lotus of the sun; bees seeing it would wonder if it were a lotus, and would circle around it like a swinging rope. Your face is golden, and your pure white teeth are beautifully arranged, like the light of a clear autumn moon shining into a gap of golden mountains. The right hand of the Worthy One is adorned with the wondrous wheel mark, and with that hand you comfort those terrified by birth and death. When the Sage walks, both feet are like wondrous lotuses, stamping their image upon the ground — how could any ordinary lotus compare in beauty!"

語功德者，謂隨世界，所有有情，同於一時，各各申一異類請問，能由剎那心相應慧，悉皆攝持以一言音答一切問，彼等亦能各隨自音而生悟解。應思惟此希有道理，如《諦者品》云：「若諸有情於一時，發多定語而請問，一剎那心徧證知，由一音酬各各問。由是應知勝導師，宣說梵音於世間，此能善轉正法輪，盡諸人天苦邊際。」又如《百五十頌》云：「觀尊面可愛，從彼聞此等，極和美言音，如月注甘露。尊語能靜息，貪塵如雨雲，拔除瞋毒蛇，等同妙翅鳥。摧壞極無知，翳障如日光，由摧我慢山，故亦等金剛。見義故無欺，無過故隨順，善綴故易解，尊語具善說。且初聞尊語，能奪聞者意，次若正思惟，亦除諸貪癡。慶慰諸匱乏，亦放逸者歸，令樂者厭離，尊語相稱轉。能生智者喜，能增中者慧，能摧下者翳，此語利眾生。」應如是念。

> The merit of his speech is this: all sentient beings throughout the world may each ask a different question at the same moment, and through the wisdom that accompanies his mind in a single instant, he comprehends them all, answering every question with a single sound—and each being understands according to their own language. This wondrous principle should be contemplated, as the \*True One's Chapter\* says: "If sentient beings in a single moment Ask questions with many different words, In one instant his mind knows them all, And with one sound he answers each one's question. Thus you should know the supreme Guide Proclaims the Brahma voice in the world; It turns the Wheel of True Dharma well, Ending the suffering of humans and gods." And as the \*Hundred and Fifty Verses\* says: "Gazing on the Lord's lovely face, Hearing these things from him— His voice, so gentle and beautiful, Pours down like moonlight dripping nectar. The Lord's speech calms the dust of greed Like rain clouds settling the earth; It pulls out the poisonous snake of hatred Like the golden-winged bird. It destroys deepest ignorance, Dispelling darkness like sunlight; It shatters the mountain of pride, So it is also like a diamond. Because it reveals truth, it does not deceive; Because it is flawless, it is agreeable; Because it is well-composed, it is easy to understand— The Lord's speech is truly well-spoken. When first you hear the Lord's speech, It captivates the listener's mind; Then, if you reflect on it rightly, It removes all greed and delusion. It brings comfort to the destitute, And calls back those who are careless; It turns the joyful toward renunciation— The Lord's speech flows in perfect measure. It gives joy to the wise, Increases the wisdom of the average, Destroys the darkness of the lowly— This speech benefits all beings." You should contemplate in this way.

意功德分二。智功德者，謂於如所有性，盡所有性，一切所知，如觀掌中菴摩洛迦，智無礙轉，能仁智徧一切所知。除佛餘者，所知寬廣，智量狹小，悉不能徧。如《讚應讚》云：「唯尊智能徧，一切所知事，除尊餘一切，唯所知寬廣。」又云：「世尊墮時法，一切種生本，如掌中酸果，是尊意行境。諸法動非動，若一若種種，如風行於空，尊意無所礙。」應如是念。

> The section on the qualities of the mind has two parts. The quality of wisdom means that with respect to all that is knowable—both ultimate reality and the full range of conventional phenomena—the Buddha's wisdom moves without obstruction, seeing everything as clearly as a myrobalan fruit held in the palm of one's hand. The Sage's wisdom pervades all that can be known. Apart from the Buddha, others have wisdom that is limited in scope, while the range of what can be known is vast, so they cannot encompass it all. As the Praise of the Praiseworthy says: "Only you, O Lord, can know All things that can be known; Apart from you, all others Have only the vast range of the knowable." It also says: "The Dharma of the World-Honored One's falling, The source of all kinds of birth, Is like an acid fruit in the palm— This is the domain of the Lord's mind. All phenomena, moving or unmoving, Whether one or many kinds, Move like wind through space— The Lord's mind meets no obstruction." You should contemplate in this way.

悲功德者，如諸有情為煩惱縛，無所自在，能仁亦為大悲繫縛無所自在，是故若見諸苦眾生，常起大悲恆無間斷。如《百五十頌》云：「此一切眾生，惑縛無差別，尊為解眾生，煩惱長悲縛。為應先禮尊，為先禮大悲，尊知生死過，令如此久住。」《諦者品》亦云：「若見癡黑暗，常覆眾生心，陷入生死獄，勝仙發悲心。」又云：「若見欲蔽意，大愛常躭境，墮愛貪大海，勝者發大悲。見煩惑眾生，多病憂逼惱，為除眾苦故，十力生大悲。能仁常起悲，終無不起時，住眾生意樂，故佛無過失。」應隨憶念。

> The merit of compassion is this: just as sentient beings are bound by afflictions and have no freedom, the Sage too is bound by great compassion and has no freedom. Therefore, whenever he sees suffering beings, great compassion constantly arises in him without interruption. As the \*Hundred and Fifty Verses\* says: "All these sentient beings, Are equally bound by afflictions. The Lord, to free sentient beings, Is forever bound by compassion for their afflictions. Should we first pay homage to the Lord, Or first pay homage to great compassion? The Lord knows the faults of cyclic existence, And causes them to remain so long." The \*Satpurusaparikṣā\* chapter also says: "If one sees the darkness of delusion Constantly covering the minds of beings, Plunged into the prison of birth and death, The Supreme Sage gives rise to compassion." It also says: "If one sees minds obscured by desire, Great craving always indulging in objects, Fallen into the ocean of craving and greed, The Victor gives rise to great compassion. Seeing beings afflicted by delusion, Oppressed by many illnesses and sorrows, To remove all their suffering, The One with Ten Powers gives rise to great compassion. The Sage constantly gives rise to compassion, There is never a time he does not. Abiding in the wishes of sentient beings, Therefore the Buddha has no fault." One should recollect in this way.

業功德者，謂身語意業，由其任運無間二相而正饒益一切有情。此復由於所化之別，堪引化者，能仁無不令其所化會遇圓滿，遠離衰損，定作一切所應作事。如《百五十頌》云：「尊說摧煩惱，顯示魔諂動，說生死苦性，亦示無畏所。思利大悲者，凡能利有情，此事尊未行，豈有此餘事？」《讚應讚》云：「尊未度眾生，何有是衰損？未令世間會，豈有此盛事？」應憶念之。

此是略說念佛道理，若由種種門中憶念，亦由多門能發淨信，若能數數憶念思惟，則勢猛利常恆相續。餘二寶德，亦復如是。由如是修，若善了解，則諸經論多是開示三歸功德，此等皆能現為教授。念觀察修皆是分別，於修行時而棄捨者，是遮此等集聚資粮，淨治罪障非一門徑，故於暇身攝取無量堅實心藏，應當了知為大障礙。

此等若作常時修持，心隨修轉。故於初時修心稍難，後時於彼能任運轉。又若能念：願我當得，如所隨念如是佛者，是發菩提心，一切晝夜恆得見佛，於臨終時任生何苦，然隨念佛終不退失。《三摩地王經》云：「教汝應悟解，如人多觀察，由住彼觀察，心能如是趣。如是念能仁，佛身無量智，常能修隨念，心趣注於此，此行住坐時，欣樂善士智，欲我成無上，勝世願菩提。」又云：「清淨身語意，常讚佛勝德，如是修心續，晝夜見世依。若時病不安，受其至死苦，不退失念佛，苦受莫能奪。」博朵瓦云：「若數數思，漸能深信，漸淨相續，能得加持。由於此上獲得定解，故能由其誠心歸依。若於所學能正習學，則一切事悉成佛法。吾等對於諸佛妙智，尚不計為準洽占卜。」此復說云：「譬如有一準利卜士說云，我知汝於今年無諸災患，則心安泰。彼若說云，今歲有災，應行此事，彼事莫為，則勵力為；若未能辦，心則不安，起是念云，彼作是說，我未能辦。若佛制云，此此應斷，此此應行，豈置心耶？若未能辦，豈憂慮耶？反作是言，諸教法中，雖如彼說，然由現在，若時若處，不能實行，須如是行。輕棄佛語，唯住自知。」若不觀察，隨心愛樂，唯亂於言。若非爾者，內返其意，詳細觀察，極為諦實。故當數數思佛功德，勵力引發至心定解。此若生者，則於佛所從生之法及修法眾，亦能發起如是定解，是則歸依至於扼要；此若無者，即能轉變心意歸依，且無生處，況諸餘道。

法功德者，謂由敬佛而為因緣，應作是念，佛具無邊功德者，是由證修、滅道二諦，除過引德，以為自性，教、證二法，而得生起。如《正攝法經》云：「諸佛世尊所有無邊無際功德，從法生起，受行法分，法所化現，法為其主，從法出生，正法行境，依於正法，法所成辦。」

僧功德中，正謂諸聖補特伽羅，此亦由念正法功德，由其如理修行門中，而為憶念。《正攝法經》云：「於諸僧伽，應如是念，謂說正法，受行正法，思惟正法，是正法田，受持正法，依止於法，供養於法，作法事業，法為行境，法行圓滿，自性正直，自性清淨，法性哀愍，成就悲愍，常以遠離為所行境，恆趣向法，常白淨行。」

由知差別而歸依者，如《攝分》說：由知三寶內互差別而正歸依。此中分六，相差別者，現正等菩提是佛寶相，即彼證果是法寶相，由他教授而正修行是僧寶相。業差別者，如其次第，善轉教業，斷煩惱苦所緣為業，勇猛增長業。信解差別者，如其次第，應樹親近承事信解，應樹希求證得信解，應樹和合同一法性共住信解。修行差別者，如其次第，應修供養承事正行，應修瑜伽方便正行，應修共受財法正行。隨念差別者，謂應別念三寶功德，如云：「謂是世尊等。」生福差別者，謂依補特伽羅及法增上生最勝福，佛及僧二是依初義；此復依一補特伽羅及依眾多補特伽羅生長福德，以於僧伽定有四故。

由自誓受而歸依者，謂由誓受依佛為師，依般湼槃為正修法，歸依僧伽為修助伴，由如是門而正歸依，如《毘奈耶廣釋》中說。

由不言餘而歸依者，謂由了知內外大師及其教法，諸學法者，所有勝劣，唯於三寶執為歸處，不執與此相違師等，是所應歸。此二所有差別之中，師差別者，謂佛圓滿無邊功德，所餘大師與此相違。《殊勝讚》云：「我捨諸餘師，我歸依世尊，此何故為尊？無過具功德。」又云：「於餘外道教，如如善思惟，如是如是我，心信於依怙。如是非徧智，宗過壞其心，心壞者不見，無過大師尊。」教差別者，謂佛聖教，由安穩道得安樂果，息生死流，淨諸煩惱，終不欺罔，樂解脫者，唯一善妙，清淨罪惡，外道教法與此相違。如《殊勝讚》云：「何故由尊教，安樂得安樂，故於說法獅，尊教此眾生。」《讚應讚》亦云：「謂應趣應遮，清淨及雜染，此是雄尊語，與餘言差別。此純顯真如，彼唯欺罔法，尊語與餘言，除此須何殊？此專一妙善，彼唯障礙法，尊語與餘言，除此有何別？由彼染極染，由此能清淨，此即依怙語，與餘言差別。」僧伽差別由此能知。

第四、既歸依已，所學次第分二：一、《攝分》中出，二、教授中出。今初

初中有二四聚。初四聚中，親近善士者，謂如前說。善知識者，乃是一切功德依處，觀見是已而正親近，由歸依佛即是歸依示道大師。隨順此之正行，即是親近示道師故。聽聞正法及如理作意者，隨其所應，謂當聽聞若佛所說，若佛弟子所說，法教諸契經等，及若作意何種所緣，能息煩惱，即應作意。由歸依法，於教、證法應當現證，此即是彼隨順行故。法隨法行者，謂應隨順般湼槃法，而修正行。由歸依僧，於趣湼槃補特伽羅應執為伴。其隨順行，謂應與諸趣解脫者，共同學故。

第二四聚中，諸根不掉者，謂根於境放散之後，意亦隨逐，於境掉動，深見過患，令意厭捨。受學學處者，謂隨力受學佛制學處。悲愍有情者，謂佛聖教由悲差別，故歸依此，於諸有情，亦應悲愍，斷除損害。應時時間於三寶所勤修供養者，謂應日日供養三寶。

第二、教授中出分二：一、別學，二、共學。初中分二：一、遮止應學，二、修行應學。今初

如《湼槃經》云：「若歸依三寶，是謂正近事，終不應歸依，諸餘天神等。歸依正法者，應離殺害心。歸依於僧伽，不共外道住。」此說有三，謂不歸餘天，於諸有情捨離損害，與諸外道不應共住。其中初者謂於世間，若大自在、徧入天等，尚不執為畢竟歸處，況諸鬼趣、山神、龍等。此是不可不信三寶，歸心彼等。若於彼等，請其助伴，現前如法，所作事業，則無不可，如求施主為活命伴，依諸醫師為治病伴。第二謂於人及畜等，若打若縛若禁穿鼻，實不能負強令負等，意樂加行，損害有情，悉應遠離。第三謂與不信三寶，為可歸宿，而毀謗者，不應共住。

三種修行應學者，謂於佛像，若塑若畫，隨好隨醜，不應譏毀，置塵險處，及押當等，不敬輕毀，皆當斷除，應當執為是可敬田，猶如大師。《親友書》云：「隨工巧拙木造等，智者應供善逝像。」《分辨阿笈摩》說，劫毘羅、摩納婆，由於學、無學僧眾，說十八種異類惡語。謂云：「汝等象頭，豈能了知是法非法」等，感有十八異類頭形摩羯陀魚，自迦葉大師時，乃至釋迦法王住旁生中。《雜事》中說：拘留孫大師般湼槃後，端妙大王令建大塔。有一工人曾經二次作是譏云：「今令樹其如是大塔，不知何日乃得完竣？」後善成已，深生憂悔，將其工價，造一金鈴，掛於塔上，其後感生容顏醜惡，身形倭小，聲音和美，名曰善和。故於佛像不應說言，此如此類，於他所造諸佛像等，若因善妙，若量廣大，不應譏毀及遮止等。大瑜伽師奉曼殊像於覺𡁮前，請觀視云：「此善醜何似？若善妙者，可將絨巴迦格瓦所供之四錢金授與購取。」覺𡁮答云：「至尊妙音之身無所不善，師工中等。」說已置頂。於一切像，悉如是行。

雖於正法四句以上應離不敬，又應斷除一切不敬，謂抵押經卷，貿為貨物，置禿土地灰塵險處，鞋襪并持及跨越等，應起恭敬，等如法寶。傳說慬哦瓦善知識，凡見有持經典來者，合掌起立，後不能起，殷勤合掌。又說覺𡁮至哦日時，有一咒師不從聞法，大依怙尊，見一記錄以齒汙穢沾其經書，深生不忍，說云：「可愍，不可不可。」咒師生信，遂從聞法。霞惹瓦亦云：「我等於法任何玩耍，無所不作，然不敬法及法師者，是壞慧因，現在愚蒙，如此已足，莫更作集愚癡之因，若愚過此，更有何能？」

若於僧伽或出家眾，持沙門相及於其相不罵不毀，又一切種不應分黨，視如怨敵，云：汝等我等，應當敬重，猶如僧寶。《勸發增上意樂會》云：「希樂功德住林藪，不應觀察他過失，不應起心作是念，我是超勝我第一。此憍是諸放逸本，永不應輕劣苾芻，一刧不能得解脫，此是此教正次第。」敦巴仁波卿與大瑜伽師見碎黃布，在行路中皆不輕越，抖置淨處，如是行持，應隨修學。自能如何恭敬三寶，則諸眾生亦能如是恭敬自故，如《三摩地王經》云：「作集如何業，當得如是果。」

共學分六。初者、隨念三寶功德差別，數數歸依者。謂數思惟如前所說內外差別，及三寶中互相差別並其功德。

第二、隨念大恩恆勤供養，嚼噉之先亦當供養者。如《三摩地王經》云：「由佛福德獲飲食，愚夫不知報佛恩。」此是以獲飲食為喻，隨自所有一切樂善，悉應了知是三寶恩，由報恩德意樂供養。此中復二，謂供養事及供養意樂。

初中有十，供養身者，謂親供養真佛色身。供養塔者，謂供為佛所建塔等。現前供養者，謂前二事，現自根前而設供養。不現前供養者，謂佛、佛塔非現在前，普為一切佛、佛塔故而設供養。又若於佛般湼槃後為供佛故，造像及塔，若一數等，亦非現供。若供此二隨一之時，作如是念而供養者，謂此一法性，即是一切法性，是故現前供養此二，亦即供養其餘三世一切諸佛，及供十方無邊佛塔。此是俱供現不現前。論說初者獲廣大福，第二較前獲大大福，第三較前獲最大福。故於一佛或佛像等修供養時，應憶法性無所差別，先當遣意供養一切，極為切要。自作供養者，謂非由於懈怠、懶惰、放逸增上而令他作，唯自手作。教他供養者，謂念自己略有少物，然諸有情貧苦薄福，無力供養，若教此供，當獲安樂，由悲愍心，唯教他供。又亦勸他共供養者，謂自他俱共同供養，此三福果，大小如前。財敬供養者，謂供種種衣服、飲食、臥具、坐具、病緣醫藥，供身什物、薰香、末香、塗香、華鬘、伎樂及諸燈燭，敬問禮拜，奉迎合掌，唱種種讚，五支徧禮，右旋圍繞，又供田等無盡奉施，又供摩尼、耳環、臂釧，諸莊嚴具，下至供養諸小鳴鈴，散諸珍奇，纏寶縷線，供養諸佛或佛塔廟。廣大供養者，謂以如是利養恭敬常時供養。此復有七，謂所供物眾多微妙，現、非現前，自作、教他，至心歡喜，猛利勝解而為供養，復將此善迴向無上正等菩提。非染汙供養者，謂不由輕懱、放逸、懈怠而教他供，自手供養，殷重供養，不散漫心而設供養，不以貪等雜染供養，不於信佛國王等所為得利敬而為供養，以隨順物而設供養。隨順物者，謂諸淨物，遠離不淨，雌黃所塗，酥所灌洗，局啒羅薰，遏迦花等及諸所餘非清淨物。又若如是財物供養自無所集，無從他求，應於一切世界之中，所有如來諸供養具，以歡喜俱及於廣大勝解俱心，周徧思惟，一切隨喜少用功力，而修無量廣大供養，攝集菩提廣大資糧，恆常於此以真善心，起歡喜心，當勤修學。又如《寶雲經》及《建立三三昧耶經》所說，無主攝持諸華、果樹及珍寶等亦當供養。正行供養者，謂於下至搆牛乳頃，精勤修習四無量心、四種法集、隨念三寶，波羅蜜多，及能勝解甚深空性，無分別住，於淨尸羅，起防護心，於菩提分、六度、四攝，精勤修學。若能由此十種供養供養三寶，應知是名圓滿供養。

由如是等，興供養時，有六意樂，能於三寶隨一之所少分思惟，而生無量廣大果利，一者無上大功德田，二者無上有大恩德，三者一切有情中尊，四者猶如鄔曇妙華極難值遇，五者三千大千世界獨一出現，六者一切世出世間圓滿根本，作是思惟而設供養。此等是如《菩薩地》說而正摘錄。恆常時中，於如是等隨應而行，若遇佳節及大時會，當隨力能修妙供養。

復次恆須受飲食故，爾時若能首先供養無間缺者，少用功力而能圓滿眾多資糧，故隨受用淨水以上，應以先首至心供養。此復非以糕之瘀處、菜葉黃處，是須擇其妙者而供。又供茶時，現一切人，如洒揚塵，唯彈少許，不成供養，是霞惹瓦語錄中出。譬如有一極肥沃田，至下種時而不下種，任其荒蕪，如是廢止，實生不忍，如是能生、若現若後一切善樂最勝福田，於其四季一切時中，常恆無間，堪種一切善樂種子。復應於此如經說云：「當以信犁，耕耘福田。」若未能作，至極堪惜，故如《讚應讚》云：「如尊之福田，三世間非有，施處尊第一，是淨令座淨，猶如虛空界，橫豎無邊際，於尊為利害，異熟無盡際。」於最勝田，尚不見，如庸俗之田，此是我等無賢善相，故一切時，當勤精進供養三寶。若如是行，由於勝田種善根力，於諸道次，慧力增長。故於聽聞不能持文，思惟不能解義，修習相續不生，慧力至極微劣之時，依福田力，是要教授。如是亦如吉祥敬母云：「作詩大善根，我慧依尊故，如夏季江河，雖小極增長。」又如說云：「供養亦復不賴其物，是在自信。」若有信心，用曼陀羅及諸淨水，并無主攝諸供具等，皆可供養。無餘財物，應如是行。如現實有，而不能捨，作是念云：「我無福德極貧窮，諸餘供財我悉無。」等同博朵瓦云：「於一穢螺盃中，略擲少許香草，念云：『栴檀冰片妙香水。』是諸生盲欺明眼者。」又如樸穹嚩云：「我於最初供養香草，其氣辛辣，次有四合長香供養，其氣甘美，現在供養，若沈水香，嘟嚕迦等，其氣香馥。」若於微供輕而弗供，則永生中終是唯爾。若縱微少，發起殷重，漸得上妙，應如此師行持修學。傳說此師每配一次，須用二十二兩金之香。若諸已得資具自在大菩薩眾，尚化其身為多俱胝，於一一身，復各化現百千等手，往一切剎，經無量刧，供養諸佛。諸由少許相似功德，便生喜足，云我不於此上希菩提者，是於正法極少知解，造次亂言。以是應如《寶雲經》中所說而行，如云：「應當聽聞諸契經中，所有如是廣大供養，廣大承事，由其最勝真實善心，增上意樂，迴向諸佛及諸菩薩。」

第三、隨念悲故，亦應安立於諸眾生於是道理者。謂由悲愍隨能安立諸餘有情令受歸依。

第四、隨作何事，有何所須，皆當供養啟白三寶，棄捨世間諸餘方便者。謂隨作為何種所作，隨見何等緊要重事，應依三寶及興隨順三寶供養，於一切種不應依止不順三寶邪道等儀，一切時中應當至心歸憑三寶。

第五、由知勝利，晝三夜三，勤修歸依。分二：一、《攝分》所出勝利，二、教授所出勝利。

初中有二四聚，初四聚中，一、獲廣大福者，如《無死鼓音陀羅尼》云：「佛世尊難思，正法亦難思，聖僧不思議，諸信不思議，異熟亦難思。」《攝波羅蜜多論》亦云：「歸依福有色，三界器猶狹，如大海水藏，非握能測量。」二、獲大歡喜者，如《念集》中云：「若諸日夜中，能隨念諸佛，正歸依佛者，此是人所得。」於餘二寶亦如是說。我今獲得依止如是三寶歸宿，是為善得，作意思惟，增長歡喜。三、獲三摩地，四、獲大清淨者，謂由等持及以慧學而得解脫。

第二四聚中，一、具大守護者，至下當說。二、於一切種邪勝解障皆得輕微或永滅盡者，謂由信解、歸依惡師、惡法、惡友增上力故，造諸惡業，皆得輕微，當得清淨。三、得墮入正行正至善士數中。四、為其大師、同梵行者，及於聖教淨信諸天，愛念歡喜者，謂得趣入善士數中，為大師等之所喜樂。諸天如何歡喜者，謂彼歡喜唱如是言：「我等由其成就歸依，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。」

教授所出勝利分八：一、得入內道佛弟子者，總有多種建立內外差別道理，然共稱許，覺𡁮與寂靜論師以有歸依而為判別，謂得歸依，乃至未捨。是故最初入佛弟子者，須由至心於三寶所受為大師等，此若無者，任作何善，皆不能入佛弟子數。二、成一切律儀所依處者，《俱舍釋》云：「受歸依者，是受一切律儀之門。」《歸依七十論》亦云：「近事歸三寶，此是八律本。」此中意趣，謂由歸依而能堅固湼槃意樂，從此意樂律儀發生。三、先集業障輕微、滅盡者，《集學論》中顯示歸依能淨罪時，說云：「此中應以生猪因緣而為譬喻。」謂有天子當生猪中，由歸依故，即未生彼，是由歸依能淨當生惡趣因故。「若有歸依佛，彼不往惡趣，捨棄人身已，彼當得天身。」於法及僧亦如是說。故先集罪，有者輕微，有者罄盡。四、積廣大福者，如前所說。五、不墮惡趣，由前應知。六、人與非人不能為難者，如經云：「諸遭怖畏人，多歸依山、林及歸諸園囿，歸所供樹木，其歸非尊勝，其歸非第一，雖依其依處，不能脫眾苦。若時有歸依，佛法及僧伽，由知苦苦集，正超越諸苦。八支聖道樂，當趣般湼槃，以智慧觀見，諸四聖諦理，此歸為尊勝。此歸是第一，由歸此歸處，能解脫眾苦。」此中應以成就風索外道等緣而為譬喻。七、隨一切想悉當成辦者，隨行何等如法所作，若先供養歸依三寶，祈禱成辦，則易成就。八、速能成佛者，如《師子請問經》云：「由信斷無暇。」謂由獲得殊勝閒暇，遇歸依處，學殊勝道，由此不久當得成佛，如是憶念諸勝利故，於日日中，晝三夜三，勤修歸依。

第六、下至戲笑乃至命緣，應當守護不捨三寶者。身命受用，定當捨離，若為此故，棄捨三寶，則一切生展轉受苦，故任至何事，不捨歸依。作是念已，數起誓願，雖為戲笑亦不應說捨歸依語。

諸先覺等說一學處謂隨往何方，於彼如來應學歸依，未見根據。

如是六種共同學處，是如《道炬釋論》中說。各別學處等三種者，契經中說。後三種者，出於《歸依六支論》中。如彼說云：「應於形像頌，及諸碎黃布，信解為大師，親口說諸法，不謗應頂戴，淨未淨諸人，應觀為善士。」《攝决擇》中所說此等。迦摩跋云：「此諸學處，內隖蘇跋，想亦宣說，我二同從阿蘭若師所聞。」此語出於此師所傳《壠跋嚩道次第》中。

若有違犯此諸學處，當成虧損及棄捨之理者。有說違犯六種成捨，謂初三種各別學處及恆修歸依、為命不捨、供養三寶。有說由其九種成捨，謂加違後三種各別學處。其餘僅是虧損之因。然作是思，若與為命亦不棄捨，有違犯者，實捨歸依。如是雖未棄捨三寶，然俱愛執三寶異品大師等三，亦違不言有餘大師，心未誠歸，故亦成捨。若未犯此，僅違學處，非是捨因。

是故歸依是於佛教能入大門。若有歸依，非唯虛言，則是依止最殊勝力，內外障緣不能違害，功德差別，易生難退，倍轉增長。故如前說，由於怖畏及由憶念功德等門，受持歸依，勵力不違歸依學處，是極扼要。

設作是念，如是念死及思死後當生惡趣而起怖畏，能從其中救拔歸處是為三寶。若歸三寶不違學處，然其歸處如何救拔？如《集法句》云：「能斷有箭道，我教示爾等，如來是大師，爾等應須行。」佛是歸依大師，僧是歸依正行助伴，故正歸依是為法寶。若能得此，解脫畏故，最下法寶，亦是由其初修業時，遠一分過，修一分德，斷、證二事倍轉勝進而為安立，非離此外，忽從他來。

故於此時，是須善巧善不善業及果差別，如理取捨而修正行，是為修法。若不久思二業及果，如理取捨，則不能遮諸惡趣因，縱畏惡趣，然亦不能脫此畏故。是故救拔果位惡趣，須於因時，糾治其意隨不善轉，此復依賴於諸業果得深忍信。