大乘莊嚴經論歸依品第三
Chapter 3: Refuge
釋曰：如此已成立大乘。次依大乘攝勝歸依。偈曰：
"What is the meaning of this text? It has already established the Mahayana. Next, according to the Mahayana, we will summarize the supreme refuge. The verse says:"
若人歸三寶， 大乘歸第一，
一切遍勇猛， 得果不及故。
If a person takes refuge in the Triple Gem, The Mahayana refuge is supreme. Though all beings strive with courage, The fruit is not attained through ordinary effort.
釋曰：一切歸依三寶中，應知大乘歸依最為第一。何以故？由四種大義自性勝故。何者四義？一者一切遍義、二者勇猛義、三者得果義、四者不及義。此義後當說。由此四義多有留難，諸歸依者或能不能，能者為勝。已說歸依勝，次勸勝歸依。偈曰：
Explanation: Among all forms of taking refuge in the Three Jewels, know that the Great Vehicle's refuge is supreme. Why? Because it excels through four great principles of self-nature. What are these four? First, all-pervading nature; second, vigorous nature; third, fruit-attaining nature; fourth, incomparable nature. These meanings will be explained later. Due to these four principles, there are many obstacles—some who take refuge may or may not succeed. Those who succeed are superior. Having explained the superiority of refuge, next we encourage taking the supreme refuge. The verse says:
難起亦難成， 應須大志意，
為成自他利， 當作勝歸依。
Difficult to begin and difficult to complete, You must have great resolve and determination. To achieve the welfare of self and others, Take refuge in the noble and supreme.
釋曰：難起者，所謂勝願，由弘誓故。難成者，所謂勝行，由經無量劫故。由如此難，應須發大志意。何以故？為欲成就他利與自利故。他利者，所謂願行，由願行是名聞因故。自利者，所謂大義，由大義是自體果故。前說四義，今當先說一切遍義。偈曰：
The commentary explains: What is difficult to initiate refers to the supreme vow, which arises from the power of the great resolve. What is difficult to accomplish refers to the supreme practice, which spans countless eons. Because of this difficulty, one must cultivate great aspiration. Why is that? In order to achieve benefit for others and benefit for oneself.
Benefit for others refers to vows and practices, for vows and practices are the causes of a good reputation. Benefit for oneself refers to the great meaning, for the great meaning is the fruit of one's own essence.
Of the four meanings mentioned earlier, let us first discuss the meaning of universality. The verse says:
眾生遍乘遍， 智遍寂滅遍，
是名智慧者， 四種一切遍。
釋曰：大乘歸依者，有四種一切遍：一者眾生一切遍，欲度一切眾生故。二者乘一切遍，善解三乘故。三者智一切遍，通達二無我故。四者寂滅一切遍，生死涅槃體是一味，過惡功德不分別故。已說一切遍義，次說勇猛義。偈曰：
Explanation: Mahayana refuge has four kinds of all-pervading qualities: First, all-pervading sentient beings, because one wishes to liberate all beings. Second, all-pervading vehicles, because one skillfully understands the three vehicles. Third, all-pervading wisdom, because one penetrates the two types of selflessness. Fourth, all-pervading cessation, because the essence of samsara and nirvana is one taste, without discrimination between faults and virtues. Having explained the meaning of all-pervading, the meaning of courageous is next. The verse says:
悕望佛菩提， 不退難行行，
諸佛平等覺， 勇猛勝有三。
Hope for Buddhahood, the enlightenment of the Buddha, One practices the unyielding path that never retreats. Buddhas awaken to the same perfect truth, Three kinds of supreme courage and power are attained.
釋曰：大乘歸依，有三種勝勇猛：一願勝勇猛，歸依佛時求大菩提多生歡喜，知勝功德故。二者行勝勇猛，起修行時不退不屈，難行行故。三者果勝勇猛，至成佛時與一切諸佛平等覺故。復次由此勇猛，彼諸佛子恒得善生。偈曰：
發心與智度， 聚滿亦大慈，
種子及生母， 胎藏乳母勝。
釋曰：菩薩善生，有四義：一者種子勝，以菩提心為種子故。二者生母勝，以般若波羅蜜為生母故。三者胎藏勝，以福智二聚住持為胎藏故。四者乳母勝，以大悲長養為乳母故。復次善生者，由勇猛故恒得勝身。偈曰：
妙相成生力， 大樂大方便，
如此四成就， 是名為勝身。
釋曰：菩薩身勝，有四種：一者色勝，得妙相嚴身，勝轉輪王等相故。二者力勝，得成熟眾生自在力故。三者樂勝，得寂滅上品佛地無邊樂故。四者智勝，得救一切眾生大巧方便故。此四成就，是名佛子善生，所謂色成就、力成就、樂成就、智成就。復次由此勇猛，得與王子相似。偈曰：
光授法自在， 巧說善治攝，
由此四因故， 佛種則不斷。
釋曰：由四因緣，王種不斷：一者入位受職、二者增上無違、三者善能決判、四者分明賞罰。善生佛子亦爾。一者蒙光授，謂一切諸佛與大光明令受職故。二者法自在，謂於一切法中智慧自在他無違故。三者能巧說，謂對佛眾中善說法故。四者善治罰，謂於學戒者過惡能治功德能攝故。復次由此勇猛，得與大臣相似。偈曰：
入度見覺分， 持密利眾生，
由此四因故， 得似於大臣。
釋曰：有四種因，是大臣功德：一者入王禁宮、二者見王妙寶、三者祕王密語、四者自在賞賜。勇猛菩薩亦爾，一者常得善入諸波羅蜜；二者常見處處經中大菩提分寶，由不忘法故；三者常持如來身口意密；四者常能利益無邊眾生。已說勇猛義，次說得果義。偈曰：
福德及尊重， 有樂亦苦滅，
證樂證法陰， 習盡有滅捨。
釋曰：大乘歸依者，得此八果：一者信解時得大福德聚。二者發心時得三有尊重。三者故意受生時得三有中樂。四者解自他平等時得大苦聚滅，亦得滅一切眾生苦力。五者入無生忍時覺證最上樂。六者得菩提時證大法陰。法陰者所謂法身，如此法身名為大、名為勝、名為常、名為善聚。是無邊修多羅等法藏故名大，一切法中最上故名勝，永無有盡故名常，為力無畏等善法積聚故名善聚。七者得熏習聚盡永滅無餘。八者得有滅捨。有捨者，不住生死；滅捨者，不住涅槃。已說得果義，次說不及義。偈曰：
大體及大義， 無邊及無盡，
由善世出世， 成熟神通故。
釋曰：大乘歸依者所有善根，由四因故，一切聲聞辟支佛所不能及。一者大體、二者大義、三者無邊、四者無盡。問：此云何？答：大體者，謂世間善根，已得超過二乘故。大義者，謂出世善根，二乘出世但自利故。無邊者，謂成熟善根，能成熟無邊眾生故。無盡者，謂神通善根，至無餘涅槃亦無盡故。已說歸依勝義，次說歸依差別。偈曰：
希望及大悲， 種智亦不退，
三出及二得， 差別有六種。
釋曰：歸依差別，有六種：一自性、二因、三果、四業、五相應、六品類。悕望為自性，至心求佛體故。大悲為因，為一切眾生故。種智為果，得無上菩提故。不退為業，行利他難行行不退不屈故。三出為相應，具足三乘出離行故。二得為品類，世俗得、法性得，麁細差別故。已說功德差別，次說行差別。偈曰：
歸依有大義， 功德聚增長，
意悲遍世間， 廣流大聖法。
釋曰：大義謂自他利行。自利行者，謂功德增長。復有多種，若思度、若數數、若時節，皆無有量，由不可思度故、不可數知故。畢竟恒行，時無分齊故。他利行者，作意及悲遍一切眾生故、廣勤方便流大聖法故。大聖法者，大乘法故。歸依品究竟。