---
title: "歸戒要集 · 受三歸法"
description: "歸戒要集是清代高僧弘贊輯錄的一部佛教戒律經典，成書於清初。弘贊為臨濟宗僧人，精通律學，此書系統整理了佛教的歸依、戒律要義，內容涵蓋三歸、五戒、八戒、十戒及菩薩戒等，旨在為修行者提供清晰的持戒指南。該書語言簡練，條理分明，兼具理論與實踐價值，是研究清代佛教戒律的重要文獻。在佛教史上，歸戒要集被視為漢傳佛教戒律學的權威著作之一，對後世僧俗持戒修行影響深遠，具有重要的宗教與學術地位。"
url: "https://rushiwowen.co/en/r/cmczmsdlo1hqijj0485ejvgp1"
---

### 受三歸法

按四分律。如來於菩提樹下。成等正覺已。結加趺坐。七日不動。受解脫樂。過七日已。從定而起。未有所食。時有賈客兄弟二人。一名瓜。二名憂波離餘經云。一名提謂。二名波利。將五百乘車載財寶。去樹不遠而過。樹神勸令以蜜󰉓奉獻如來。二人聞已歡喜。即持蜜󰉓奉獻如來。佛慈愍故受已。即勸喻而開化之。告曰。汝等賈人。今可歸依佛。歸依法。即受教言。大德。我今歸依佛。歸依法。是為優婆塞中最初受二歸依。時二人白佛言。我今還本生處。當云何作福。禮敬供養。世尊即與髮爪。令持歸作福。禮敬供養時未有僧。故受二歸。餘經云。佛教言。汝當歸依僧。未來有僧故。二人是雪山西。縛喝國之城人。承如來命。請髮歸國。各於二城。建一塔供養。此是釋迦如來最初之塔也。普曜經云。佛授二人記。當來作佛。號曰蜜成如來。時世尊食󰉓蜜已。結加趺坐。七日不動。遊解脫三昧而自娛樂。過七日。從三昧起。呵梨勒樹神。篤信於佛。取呵梨勒果來奉世尊。佛愍彼故。即便受之。告言。汝今歸依佛。歸依法。答言。如是。即歸依佛。歸依法。諸神受歸依者。呵梨勒樹神最初也。時佛食果已。復入三昧七日。從三昧起。持鉢入鬱毗羅村乞食。時蘇闍羅大將女。發歡喜心。出食施與。佛愍彼故受之。告言。汝今歸依佛。歸依法。答言。如是。我今歸依佛。歸依法。諸優婆夷受二歸者。大將女為最初也。時佛詣文驎龍水邊。龍王化作少年。合掌互跪。禮如來足。以偈讚佛。佛告龍王。汝今歸依佛法。答言。如是。我今歸依佛法。畜生受二歸者。文驎龍王為首。爾時世尊。受梵天王請轉法輪已。往波羅柰國鹿野園中。為憍陳如等五比丘。三轉四諦法輪。心得解脫。成阿羅漢。是為僧寶。人天無上福田後度耶舍伽子。舍利弗。目犍連。三迦葉徒眾。共千二百五十人。㝡後涅槃。度須跋陀羅。於其中間所度者。不可勝數。故經云。佛告阿難。如來東方弟子。無數億千。南西北方弟子。無數億千。時耶舍伽父。往見世尊。佛為說法。即得須陀洹果。白佛言。我今歸依佛。歸依法。歸依僧。唯願世尊。聽為優婆塞。自今以去。盡形壽不殺生。乃至不飲酒。是為最初三自歸。耶舍伽父為首。時耶舍伽母及妻。辦種種飲食。奉上世尊。佛為說法。得須陀洹果。白佛言。自今已去。歸依佛法僧。聽為優婆夷。自今已去。盡形壽不殺生。乃至不飲酒。是謂最初受三自歸優婆夷。耶舍伽母及妻為首。大灌頂經云。佛在舍衛國。與比丘菩薩。天龍八部說法。時有鹿頭梵志來到佛所。稽首作禮。白佛言。久聞如來名聲遠振。今欲捨置異學。受三自歸。并五戒法。佛言。善哉。梵志。汝能捨置餘道。歸依我者。當自悔過生死之罪。其功無量。不可稱計。梵志言。諾。受教。即淨身口意。復作是念。唯願世尊施法戒。終身奉行。不敢毀缺。佛言。三世諸佛。說是戒法。汝應諦聽諦受。心持念之。佛言。盡形壽歸命諸佛。無上尊。盡形壽歸命法。離欲尊。盡形壽歸命僧。眾中尊。佛言。梵志。以三自歸竟。是為真正弟子。不為邪惡所干嬈也。故薩婆多論云。以三寶為所歸。欲令救護。不得侵陵故也。華嚴疏云。三寶吉祥。最勝良緣。有歸依者。能辦大事。生諸善根。離生死苦。得涅槃樂。今欲受者。須先教禮三寶。及本師釋迦世尊。次禮戒師。然後受之。如智度論。正欲受時。具修威儀。至出家人前。戒師為說善惡兩法。令識邪正。生其欣厭。開拓心神。然後為授云。

> According to the Four-Part Vinaya, after the Tathagata attained perfect enlightenment under the Bodhi tree, he sat cross-legged for seven days without moving, experiencing the joy of liberation. After seven days, he rose from meditation but had nothing to eat. At that time, there were two merchant brothers—one named Gua and the other named Upali<note>Other sutras say the first was named Trapusa and the second Bhallika</note>. They were traveling with five hundred carts loaded with treasures and passed not far from the tree. The tree spirit urged them to offer honey cake to the Tathagata. Hearing this, the brothers rejoiced and immediately presented honey cake to the Tathagata. Out of compassion, the Buddha accepted it and then taught and inspired them, saying, "You merchants should now take refuge in the Buddha and take refuge in the Dharma." They followed this instruction and said, "Venerable One, we now take refuge in the Buddha and take refuge in the Dharma." Thus, they became the first lay disciples to receive the twofold refuge. At that time, they asked the Buddha, "Now that we are returning to our homeland, how should we make merit and offer respect and veneration?" The World-Honored One gave them some of his hair and nail clippings, instructing them to take them home to make merit and offer respect<note>As there was no monastic community yet, they received the twofold refuge. Other sutras say the Buddha taught, 'You should also take refuge in the Sangha, for there will be a Sangha in the future.' These two men were from cities in the region of Bactria, west of the Snowy Mountains. In accordance with the Tathagata's instruction, they took the hair back to their country and each built a stūpa for veneration in their respective cities. These were the first stūpas of Shakyamuni Buddha. The \*Lalitavistara Sūtra\* says the Buddha predicted that these two would become buddhas in the future, named Honey-Made Tathagata.</note>. After eating the honey cake, the World-Honored One sat cross-legged for seven days without moving, delighting in the samādhi of liberation. After seven days, he rose from samādhi. The tree spirit of the myrobalan tree, having deep faith in the Buddha, picked a myrobalan fruit and offered it to the World-Honored One. Out of compassion, the Buddha accepted it and said to the spirit, "Now take refuge in the Buddha and take refuge in the Dharma." The spirit replied, "So be it," and took refuge in the Buddha and the Dharma. Among spirits who received refuge, the myrobalan tree spirit was the first. After eating the fruit, the Buddha entered samādhi again for seven days. Then, rising from samādhi, he took his bowl and went to the village of Uruvilvā to beg for food. At that time, the daughter of General Sujātā happily offered him food. Out of compassion, the Buddha accepted it and told her, "Now take refuge in the Buddha and take refuge in the Dharma." She replied, "So be it. I now take refuge in the Buddha and take refuge in the Dharma." Among laywomen who received the twofold refuge, the general's daughter was the first. Next, the Buddha went to the banks of the river where the nāga king Mucilinda lived. The nāga king transformed into a young man, joined his palms, knelt, and bowed at the Tathagata's feet, praising him with verses. The Buddha told the nāga king, "Now take refuge in the Buddha and the Dharma." The king replied, "So be it. I now take refuge in the Buddha and the Dharma." Among animals who received the twofold refuge, the nāga king Mucilinda was the first. At that time, after accepting the request of King Brahmā to turn the wheel of Dharma, the World-Honored One went to the Deer Park in Vārāṇasī. There, he turned the four noble truths three times for Kaundinya and the other four monks. Their minds attained liberation, and they became arhats. This was the emergence of the Sangha Jewel—the unsurpassed field of merit for gods and humans<note>Later, he also taught Yaśa and his followers, as well as Śāriputra, Maudgalyāyana, the three Kāśyapa brothers with their 1,250 disciples, and finally, just before his parinirvāṇa, he taught Subhadra. The number of those he taught in between is incalculable. Therefore, the sūtra says: 'The Buddha told Ānanda, 'The Tathagata has countless billions of disciples in the east, south, west, and north.'</note>. Then, the father of Yaśa came to see the World-Honored One. The Buddha taught him, and he immediately attained the fruit of stream-entry. He said to the Buddha, "I now take refuge in the Buddha, the Dharma, and the Sangha. May the World-Honored One accept me as a lay disciple. From now until the end of my life, I will refrain from killing, up to refraining from alcohol." This was the first person to receive the threefold refuge. Yaśa's father was the first. Then, the mother and wife of Yaśa prepared various foods and offered them to the World-Honored One. After the Buddha taught them, they attained the fruit of stream-entry. They said to the Buddha, "From now on, we take refuge in the Buddha, the Dharma, and the Sangha. Accept us as laywomen. From now until the end of our lives, we will refrain from killing, up to refraining from alcohol." These were the first laywomen to receive the threefold refuge. Yaśa's mother and wife were the first. The \*Great Consecration Sūtra\* says: The Buddha was teaching monks, bodhisattvas, and the eight classes of beings in Śrāvastī. At that time, a brahmin named Deer-Head came to the Buddha's place, bowed his head, and said, "I have long heard of the Tathagata's great reputation. Now I wish to abandon other teachings and receive the threefold refuge and the five precepts." The Buddha said, "Excellent, brahmin. Since you can abandon other paths and take refuge in me, you should repent the sins of birth and death. The merit of this is immeasurable and cannot be calculated." The brahmin replied, "Yes," and accepted the teaching. He purified his body, speech, and mind, and thought, "May the World-Honored One grant me the Dharma and precepts. I will uphold them for life and never break them." The Buddha said, "All buddhas of the past, present, and future have spoken this Dharma and these precepts. You should listen carefully, accept them, and keep them in your heart." The Buddha said: "For life, take refuge in the buddhas, the unsurpassed honored ones. For life, take refuge in the Dharma, the honored one that transcends desire. For life, take refuge in the Sangha, the honored one among all assemblies." The Buddha said, "Brahmin, having taken the threefold refuge, you are now a true disciple and will not be disturbed by evil forces." Therefore, the \*Sarvāstivāda Śāstra\* says: "The Three Jewels are the refuge. One seeks their protection so that no harm can come." The \*Avataṃsaka Sūtra Commentary\* says: "The Three Jewels are auspicious and the most excellent conditions. Those who take refuge in them accomplish great things, give rise to roots of virtue, escape the suffering of birth and death, and attain the happiness of nirvāṇa." For those who now wish to receive the refuge, one must first instruct them to pay homage to the Three Jewels and to the original teacher, the World-Honored One Shakyamuni. Then, pay homage to the precept master, and then receive it. As the \*Mahāprajñāpāramitā Śāstra\* says: "When one is about to receive the refuge, they should fully observe proper deportment, approach a renunciant, and the precept master should explain the distinctions between good and evil, helping them recognize the true and the false, develop joy and aversion, and open their mind before conferring the refuge."

我某甲。盡形壽歸依佛。歸依法。歸依僧教令三說。得屬法已。次授三結。

> I, \[your name\], for the rest of my life, take refuge in the Buddha. I take refuge in the Dharma. I take refuge in the Sangha.<note>Instruct to recite three times. After receiving the Dharma, then confer the Three Refuges.</note>

我某甲。盡形壽歸依佛竟。歸依法竟。歸依僧竟三說。

> I, \[Name\], for the remainder of my life, take refuge in the Buddha. I take refuge in the Dharma. I take refuge in the Sangha. <note>Recite three times.</note>

當知初三歸依竟。即發善法。次三結已。唯有身口。無我屬已。故大方便經云。三歸以何為性。有論言。是教無教性。受三歸時。胡跪合掌。口說三歸。是名身口也。若純重心。有身口無教。是謂教無教。故薩婆多論云。若淳重心受。具教無教。若輕慢心受。但有其教。無其無教教無教。即作無作戒體也。此教無教。雖云三歸。然總該諸戒之體。若受三歸。但名歸法。而無戒法。是以論云。有所加。得歸及戒。若無加者。有歸無戒。故毗尼母論。明三歸有五種。一翻邪三歸。二五戒三歸。三八戒三歸。四十戒三歸。五大戒三歸。言大戒三歸者。謂佛初度人。未制羯磨。有受三歸而得大戒者。有喚善來而成比丘者。制後不得也。言翻邪三歸者。謂眾生從無始劫來。惑業所障。不識三寶。不知出離。或依天神外道。或依世教。為所歸依。今始易心歸投正教。翻破邪歸。以為入道修因證果之根本。故佛令彼先受三歸。後始懺悔。是名翻邪三歸也。然既歸依三寶。必須斷惡修善。方名佛子。豈容仍舊殺盜婬妄。而濫稱為優婆塞乎。論云。並須師教。不得自受。若師言歸依佛。弟子答言爾。或言不出口。或逐師語不具。或不稱己名字。或兩國言音不相領解。或從一二三人。各受一歸。並不成歸。大方便經云。優波離白佛言。世尊。若受歸戒時。先稱法。後稱佛者。成三歸不。答曰。無曉知。說不次第者。自不得罪。得成三歸。若有所解。故倒說者。得罪。亦不成歸。問曰。若稱佛及法。不稱僧者。或稱法僧。不稱佛者。或稱佛僧。不稱法者。成三歸不。答曰。並不成三歸。佛以法為師。佛從法生。法是佛母。佛依法住。問曰。佛若以法為師者。於三寶中。何不以法為初。答曰。法雖是佛師。而法非佛不弘。所謂道由人弘。是故以佛在初。優婆塞戒經云。長者善生。白佛言。世尊。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。佛者能說斷煩惱因。得正解脫。法者。即是煩惱因。真實解脫。僧者。稟受破煩惱因。得正解脫。或有說言。若如是者。則是一歸。是義不然。何以故。如來出世。及不出世。正法常有。無分別者。如來出世。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。善男子。如佛緣覺聲聞各異。是故三寶不得不異。何因緣故。說佛即法。能解是法。故名為佛。受分別說。故名為僧。觀有為法。多諸罪過。獨處修行。得甘露味。故名為佛。一切無漏無為法界。故名為法。受持禁戒。讀誦解說十二部經。故名為僧。若有說言。如來滅已。歸依佛者。是何歸依。善男子。如是歸依。名為歸依過去諸佛。無學之法。如我先教提謂長者。汝當歸依未來世僧。歸依過去佛。亦復如是。福田果報。有多少故。差別為三。若佛在世。及涅槃後。供養果報。無有差別。受歸依者。亦復如是。若男若女。能三說三歸依者。名優婆塞優婆夷。智者深觀。如來智慧。解脫最勝。能說解脫。及解脫因。能說無上寂靜之處。能竭生死苦惱大海。威儀詳序。三業寂靜。是故應當先歸依佛。智者深觀。生死之法。是大苦聚。無上正道。能永斷之。生死之法。渴愛饑饉。無上甘露。味能充足。生死之法。怖畏險難。無上正法。能除斷之。生死錯謬。邪僻不正。無常見常。無我見我。無樂見樂。不淨見淨。無上正法。悉能除斷。以是因緣。故應歸依法。智者應觀。外道徒眾。無慚無愧。非如法住。雖為道行。不知正路。雖求解脫。不得正要。雖得世俗微善之法。慳悋護惜。不能轉說。非善行性。作善行想。佛僧寂靜。心多憐愍。少欲知足。如法而住。修於正道。得正解脫。得已。復能轉為人說。是故應當次歸依僧。若能禮拜如是三寶。來迎去送。尊重讚嘆。如法如住。信之不疑。是則名為供養三寶。受三歸已。造作癡業。受外道法。自在天語。以是因緣。失於三歸。若人質直。心無慳貪。常修慚愧。少欲知足。是人不久得寂靜身法身也。若有造作種種雜業。為受樂故。修於善事。如市易法。其心不能憐愍眾生。如是之人。不得三歸。須達長者。教告家內。在胎之子。悉受歸依。是胎中子。實不成歸。何以故。是法要當口自宣說。雖不成歸。亦能護之。善生白言。世尊。何等之人。得三歸依。何等之人。不得三歸。佛言。善男子。若人信因。信果。信諦。信有得道。如是之人。則得三歸。若人至心信不可敗。親近三寶。受善友教。如是之人。則得三歸。優婆塞戒。亦復如是。若能觀是優婆塞戒。多有無量功德果報。能壞無量弊惡之法。眾生無邊。受苦亦爾。難得人身。雖得人身。難具諸根。雖具諸根。難得信心。雖得信心。難遇善友。雖遇善友。難得自在。雖得自在。諸法無常。我今若造惡業。因是惡業。獲得二世身心惡報。以是因緣。身口意。即是我怨。設三惡業。不得惡報。現在之惡。亦不應作。是三惡業。現在能生弊惡色等。死時生悔。以是因緣。我受三歸。及八齋法。遠離一切惡不善業。智者當觀。戒有二種。一者世戒。二者第一義戒。若不依於三寶受戒。是名世戒。是戒不堅。如彩色無膠。是故我先歸依三寶。然後受戒。若終身受。若一日一夜。所謂優婆塞戒。八戒齋法。夫世戒者。不能破壞先諸惡業。受三歸戒。則能破之。何以故。戒力勢故。大方便經問云。為歸依釋迦文佛。為歸依三世佛耶。答曰。歸依三世佛。以佛法身同故。歸依一佛。即是三世諸佛。以佛無異故。問曰。為歸色身。為歸依法身耶。答曰。歸依法身。不歸色身。不以色身為佛故。問曰。若色身非佛。何以出佛身血。而得逆罪。答曰。色身是法身器故。法身所依故。若害色身。則得逆罪。不以色身是佛故得逆罪。故薩婆多論云。歸依佛者。歸於法身。謂一切智。無學功德。五分所成。歸依法者。歸於自他盡處。謂斷欲無欲。滅諦涅槃謂自他惑滅。所無之處。故云盡處。歸依僧者。歸依第一義諦僧。謂良祜福田。聲聞學無學功德也。報恩經問曰。若歸依第一義諦僧者。佛與提謂波利受三歸。不應言未來有僧。汝應歸依。第一義諦僧。常在世間。答曰。以俗諦僧。是第一義諦僧所依。故言未來有僧。汝應歸依。又欲尊重俗諦。故作如是說。佛自說一切諸眾中。佛眾第一。若有眾僧集在。是中四向四得無上福田。於一切九十六種眾中。最尊最上。無能及者。故言未來有僧。汝應歸依。不傷正義。台教明二種三寶。一住持。二一體。言住持三寶者。佛在世時。樹下成道。為佛寶。說四諦法。為法寶。度五比丘。為僧寶。佛滅度後。範金合土。繪畵丹青。為佛寶。紙書貝葉。三藏聖教。為法寶。剃髮染衣。紹隆佛化。為僧寶。此三住持不絕。故曰住持三寶。然一切像。即是真身。經典所在。是佛舍利。今時凡僧。亦能荷負正法。為世福田。皆應禮敬。言一體三寶者。即是一心。自性不歸。無所歸處。若以實相慧。覺了諸法。非空非有。亦空亦有。雙忘雙照。三智圓覺。名為佛寶。所覺法性之理。三諦具足。名為法寶。如此覺慧。與理事和合。名為僧寶。欲行禮敬者。不於一體之外。而有住持。亦不離住持之相。而言一體。若昧一體之理。而行禮敬。但得事善。不名真禮。若離住持之相。而談一體。墮斷滅空。不名達理。以理居事外。未知全事即理。又豈悟能所性空。感應道交者乎。由此三寶常住於世。不為世法之所陵慢。故稱寶也。如世珍寶。為眾生所重。今此三寶。為諸群生。三乘七眾之所歸仰。故名三歸也。寶性論云。三寶有六義。故須敬也。一者希有義。如世寶物。貧窮之人所不能得。三寶如是。薄福眾生。百千萬世不能值遇。所名為寶。二者離垢義。如世真寶。體無瑕穢。三寶如是。絕離諸漏。故名為寶。三者勢力義。如世珍寶。除貧除毒。有大勢力。三寶如是。具不思議六神通力。故說為寶。四者莊嚴義。如世珍寶。能嚴身首。令身姝好。三寶如是。能嚴行人。清淨身故。故說為寶。五者最勝義。如世珍寶。諸物中勝。三寶如是。一切世中。最為殊勝。故名為寶。六者不改義。如世真金。燒打磨煉。不能變改。三寶如是。不為世間八法所改。故名為寶。故經云。三歸功力最大。不得不受。昔者天帝釋。五德離身。自知命盡。當下生世間。在陶作家受驢胎。甚大愁憂自念三界之中。濟人苦厄。唯有佛耳。於是馳往佛所。稽首作禮。伏地至心。三自歸命佛法僧。未起之間。其命忽出。便至陶家。驢母腹中作子。時驢自解。走瓦坏間。破壞坏器。其主打之。尋時傷胎。其神即還入故身中。五德福還。復為天帝。佛從定覺。讚言善哉。天帝。能於殞命之際。歸命三寶。罪對已畢。不更勤苦。佛為說法。天帝歡喜奉受。得須陀洹道。折伏羅漢經云。昔忉利天子。壽命垂盡。五衰相現。自觀終後。下生維耶離國。疥癩母猪腹中作子。愁憂不樂。有天語云。唯佛能脫卿罪。即到佛所。作禮。未問。佛告天子。一切萬物皆歸無常。汝素所知。何為憂愁。天白佛言。雖知天福不能得久。恨離此座。常為猪胎。以是為毒。人趣受身不為恐也。佛言。欲脫猪身。當誦三歸。即從佛教。晨夜自歸。七日壽盡。下生維耶離國。作長者子。在母胞胎。日三自歸。始生墮地。亦跪自歸。舉家深怪。謂之熒惑。意欲殺之。唯父識之。曰。此兒非凡。人生百歲。尚不曉歸三寶。況初墮地。能自稱佛。好養視之。兒年七歲。路逢舍利弗。目犍連。兒便作禮。眾咸驚怪。兒言。道人不識我耶。我在天上。應生惡道。佛授自歸。故得為人。願以我言。請佛及僧。兒歸以白父母。願辦供養。父母異其年幼。能發大心。喜而營之。佛及眾僧。神足來應。因為說法。兒及父母。內外親屬。皆得阿惟越致。乃三自歸之福也。賢愚經云。阿難白佛言。世尊。不審此重姓比丘。本作何行。種何善根。而今出世。墮水魚吞不死。佛告阿難。過去久遠。有佛出世。號毗婆尸。為眾說法。時有長者子。來至會中。聞佛說布施持戒之福。歡喜信心。即從佛受三自歸。及不殺戒。復以一錢布施彼佛。由是之故。世世受福。財寶自恣。無有乏短。爾時長者子者。今重姓比丘是。由其布施一錢。九十一劫。恒富錢財。至於今世。二家父母。供給所須。受不殺戒故。墮水魚吞不死。受三自歸故。今值於我。得羅漢道。正法經云。昔有人受人所鬻。斷命祭天。既被持縛。無所能避。唯念諸佛。一稱是言。南無佛陀耶。言已命終。生三十三天。六十劫中。受勝玅樂。藥王軍菩薩。白佛言。此人何緣生彼。佛言。臨終純善相應。發淨信心。歸依如來。一稱南無佛故。是人即為深種善根。又復於八十劫中。得宿命智。在在生處。離諸煩惱。息一切苦。大悲經云。一稱南無佛者。以是善根。入涅槃界。不可盡也。正法念經云。若有眾生修善。以清淨心。歸佛法僧。一彈指頃。不生餘心。命終生白摩尼天。五欲恣情。心意悅樂。三歸功德。乃至報盡。於未來世。得至涅槃。優婆塞戒經云。若在家。若出家。若三歸。若八齋。若五戒。若具足。若不具足。若一日。一夜。若一時。一念。若盡形壽。至心受持。當知是人得大福德。賢愚經云。持戒之人。寧捨身命。終不毀犯。何以故。戒為道之初基。盡漏之妙趣。涅槃安樂之平塗。若持淨戒。計其功德。無量無邊。譬如大海。多有阿修羅。黿龜水性。摩竭魚等。大眾生居。戒海亦爾。多有三乘大眾生居。譬如大海多諸金銀七寶。戒海亦爾。多出善法。有四非常。三十七品。諸禪三昧。如是等寶。猶如大海。金剛為底。金剛山圍。四江大河。流注其中。不增不減。戒海亦爾。毗尼為底。阿毗曇山以圍繞。四阿含河。流注其中。湛然常爾。不增不減。其海何故注入。不增不減。以下阿鼻地獄火。上衝大海。海水消涸。以故不增。常流入故。以故不減。佛法戒海。不放逸故不增。具功德故不減。是故當知能持戒者。其德甚多。如希有校量功德經云。爾時長老阿難。白佛言。若善男子女人。能如是言。我今歸依佛。歸依法。歸依僧。得幾所功德。我實未解。願佛演說。令諸眾生。得正知見。佛告阿難。吾當為汝解說。假使南贍部洲。滿中須陀洹人此云入流。是初果聖人。其有善男子女人。滿一百年。持於世間一切所有娛樂之具。盡給施與。復以四事衣。食。臥具。衣藥。具足供養。恭敬禮拜。乃至滅度之後。收其舍利。起七寶塔。以香華妓樂幢旛。種種供養。於汝意云何。得福多不。阿難白佛。甚多。世尊。佛言。不如有人以淳淨心。作如是言。我今歸依佛法僧。所得功德。於彼福德。百分不及一。千分萬分。乃至算數譬喻。所不能及。佛告阿難。假使西牛貨洲。滿中斯陀含人此云一來。是二果聖人。有人滿二百年。如前一一供養。亦所不及三歸功德。假使東勝身洲。滿中阿那含人。此云不來。三果聖人有人滿三百年。如前一一供養。亦所不及三歸功德。假使北俱盧洲。滿中阿羅漢。有人滿四百年。如前一一供養。亦所不及三歸功德。假使四天下。滿中辟支佛。有人滿十千年。如前一一供養。亦所不及三歸功德。假使滿三千大千世界中。諸佛如來。若有人二萬歲中。如前一一供養。雖得無量無邊。不可算數福德。猶不如有人。以淳淨心。作如是言。我歸依佛。歸依法。歸依僧。所得功德。勝前百倍。千倍萬倍。不可算數。言辭譬類。所能知及。復告阿難。若有人能歸依佛竟。歸依法竟。歸依僧竟。乃至一彈指頃。能受十善。受已修行。以是因緣。得無量無邊功德。若復有人。能一日一夜。受八戒齋已。如說修行。所得功德。勝前福德。千倍萬倍。百千萬倍。乃至算數譬喻。所不能及。若能受持五戒。盡其形壽。如說修行。所得功德。勝前福德。百倍千倍。萬倍億倍。非算數譬喻。所能知及。若復有人。受沙彌戒。沙彌尼戒。復勝於前。若復有人。受式叉摩那戒。復勝於前。若復有人。受比丘尼大戒。依戒修行。復勝於前。若復有人。盡形壽持大比丘戒。依戒如說修行。不缺不犯。無有穢濁。清淨梵行。得無量無邊功德。勝前百倍千倍萬倍。百千萬倍。乃至算數譬喻。所不能及。阿難聞說此三歸依處。乃至盡壽護大比丘戒。功德無量。歎未曾有。佛告阿難。此經名為希有希有經。汝當奉行。阿難聞佛所說。歡喜奉行。

> You should understand that once the initial Three Refuges are taken, wholesome Dharma arises. After the three concluding recitations, only physical and verbal actions remain, with no self-centered attachment. Therefore, the \*Mahopāya Sūtra\* asks: "What is the nature of the Three Refuges?" Some treatises say it is both "teaching" and "non-teaching" in nature. When receiving the Three Refuges, you kneel, join your palms, and verbally recite the three refuges—this is physical and verbal action. If done with pure, focused intention, both the physical-verbal action and the inner commitment (non-teaching) are present; this is called "teaching and non-teaching." Thus, the \*Sarvāstivāda Treatise\* says: "If received with sincere, focused intention, both teaching and non-teaching are complete. If received with a casual or disrespectful attitude, only the teaching is present, without the non-teaching." \[Note: "Teaching and non-teaching" refers to the essence of the precepts of action and non-action.\] Although we speak of the Three Refuges in terms of "teaching and non-teaching," this principle actually encompasses the essence of all precepts. However, if you merely take the Three Refuges, it is called the "Refuge Dharma" and does not yet include the precepts themselves. Therefore, the treatise says: "If there is an additional commitment, you obtain both refuge and precepts. Without that additional commitment, you have refuge but no precepts." Hence, the \*Vinaya Matrix Sūtra\* explains five types of Three Refuges: (1) Refuges to convert from false views (the common practice for beginners). (2) Refuges for the Five Precepts. (3) Refuges for the Eight Precepts. (4) Refuges for the Ten Precepts. (5) Refuges for the Full Precepts (monastic ordination). Regarding the Full Precepts: In the early days of the Buddha, before formal ordination procedures were established, some people received full ordination solely through taking the Three Refuges. Others became monks by the Buddha's invitation "Come, be a monk." After formal rules were set, this was no longer allowed. The "Refuges to Convert from False Views" refers to beings who, from beginningless time, have been obscured by delusions and karma, not recognizing the Triple Gem, nor knowing the path to liberation. They may have relied on heavenly spirits, heretical teachers, or worldly doctrines as their refuge. Now, they change their minds and turn toward the true teachings, breaking free from false refuges. This becomes the foundation for entering the path, cultivating causes, and realizing results. Therefore, the Buddha first has them receive the Three Refuges before performing repentance. This is called "converting from false views." Since you have taken refuge in the Triple Gem, you must cease evil and cultivate good to be considered a child of the Buddha. How can you continue killing, stealing, sexual misconduct, or lying and still falsely call yourself a lay disciple? The treatise says: "One must receive instruction from a teacher; self-ordination is not allowed." If the teacher says, "I take refuge in the Buddha," and the student responds "Yes," or if the words are not spoken aloud, or if the student merely echoes without completing the phrase, or if the student does not state their own name, or if the two parties do not understand each other's language, or if the student receives each refuge from a different person—in all such cases, the refuges are not properly established. The \*Mahopāya Sūtra\* states: "Upāli asked the Buddha: 'World-Honored One, if someone, when receiving the refuges, recites the Dharma first and then the Buddha, do they still obtain the Three Refuges?' The Buddha replied: 'If a person is ignorant and recites them out of order unintentionally, they do not incur offense and still obtain the Three Refuges. However, if one understands the proper order but deliberately reverses it, they incur an offense and do not obtain the refuges.'" Upāli also asked: "What if someone recites only 'Buddha' and 'Dharma' but omits 'Sangha,' or recites 'Dharma' and 'Sangha' but omits 'Buddha,' or recites 'Buddha' and 'Sangha' but omits 'Dharma'?" The Buddha replied: "In none of these cases do they obtain the Three Refuges." The Buddha takes Dharma as his teacher; the Buddha arises from Dharma; Dharma is the Buddha's mother; the Buddha abides in Dharma. Upāli asked: "If the Buddha takes Dharma as his teacher, why isn't Dharma placed first among the Triple Gem?" The Buddha replied: "Although Dharma is the teacher of the Buddha, Dharma cannot be propagated without the Buddha. As the saying goes, 'The path is spread by people.' Therefore, the Buddha is placed first." The \*Upāsakaśīla Sūtra\* says: "The elder Śreṣṭhin asked the Buddha: 'World-Honored One, what is meant by the Three Refuges?' The Buddha said: 'Good man, to overcome all suffering and eliminate afflictions, and to experience the supreme peace of nirvāṇa, for these reasons one takes the Three Refuges. As you ask, the Three Refuges are the Buddha, Dharma, and Sangha. The Buddha is one who can explain the causes for ending afflictions and attaining true liberation. The Dharma is the true path that eliminates the causes of affliction and brings true liberation. The Sangha is the community that receives and practices the teachings on ending afflictions, thus attaining true liberation.'" Some might argue: "If that were the case, then there would be only one refuge." This is not correct. Why? Because the true Dharma always exists, whether a Buddha appears in the world or not—it has no differentiation. When a Buddha appears, the Dharma becomes distinguished and accessible. Therefore, one should take separate refuge in the Buddha. The true Dharma always exists, whether a Buddha appears or not—but without anyone to uphold it. When a Buddha appears, upholders arise. Therefore, one should take separate refuge in the Dharma. The true Dharma always exists, whether a Buddha appears or not—but without anyone to receive it. When a Buddha appears, recipients arise. The community of the Buddha's disciples can receive and practice it. Therefore, one should take separate refuge in the Sangha. The straight path to liberation is called Dharma. The self-awakened one without a teacher is called Buddha. The one who can practice according to the Dharma is called Sangha. Without these Three Refuges, how could we speak of the four unbreakable resolves? Good man, just as Buddhas, Pratyekabuddhas (solitary realizers), and Śrāvakas (disciples) are distinct, so too the Triple Gem must be distinct. Why is it said that "the Buddha is the Dharma"? Because one who can understand the Dharma is called Buddha. One who receives and explains it accordingly is called Sangha. One who observes conditioned phenomena as filled with faults, practices alone, and attains the sweet nectar of immortality is called Buddha. The entire unconditioned, undefiled realm of reality (dharmadhātu) is called Dharma. Those who uphold the precepts, recite, explain, and teach the twelve divisions of scripture are called Sangha. If someone asks: "After the Buddha's parinirvāṇa, whom does one take refuge in when taking refuge in the Buddha?" Good man, such refuge is called refuge in all past Buddhas and their unlearned qualities. As I previously taught the elder Trapuṣa, "You should take refuge in the future Sangha," so too refuge in past Buddhas is similar. Because the field of merit and its rewards differ, it is distinguished as three. Whether the Buddha is in the world or has entered nirvāṇa, the rewards of offerings are the same. The same is true for those who take refuge. Whether male or female, if one can recite the Three Refuges three times, one is called an upāsaka (male lay disciple) or upāsikā (female lay disciple). A wise person deeply contemplates: The Buddha's wisdom and liberation are supreme. He can teach liberation and its causes, can point to the supreme state of peace, can dry up the ocean of suffering and death, maintains dignified conduct, and keeps his three actions (body, speech, mind) calm. Therefore, one should first take refuge in the Buddha. A wise person deeply contemplates: The cycle of birth and death is a great heap of suffering. The supreme true path can permanently cut it off. Birth and death are like thirst and famine; the supreme sweet nectar can fully satisfy. Birth and death are full of fear and danger; the supreme true Dharma can eliminate them. Birth and death is mistaken, perverse, and not upright—seeing permanence in impermanence, seeing a self where there is no self, seeing pleasure where there is no pleasure, seeing purity where there is no purity. The supreme true Dharma can completely eliminate all this. For these reasons, one should take refuge in the Dharma. A wise person should observe: heretical followers have no shame or conscience; they do not abide properly by the Dharma. Although they practice a path, they do not know the right way. Although they seek liberation, they do not attain the essential method. Even if they obtain worldly, trivial goodness, they are stingy and protective, unwilling to teach others. They are not truly good by nature, yet they imagine themselves to be good. The Buddha's Sangha is peaceful, compassionate, with few desires, content, abiding properly by the Dharma, cultivating the right path, attaining true liberation, and after attaining it, teaching it to others. Therefore, one should next take refuge in the Sangha. If one can pay homage to these Three Jewels—welcoming them when they come, seeing them off when they leave, respecting and praising them, abiding in accordance with the Dharma, believing without doubt—this is called making offerings to the Triple Gem. After taking the Three Refuges, if one commits ignorant actions, follows heretical teachings, or accepts the words of an absolute deity, one loses the Three Refuges through these causes. If a person is upright, without stinginess or greed, always cultivating shame and conscience, with few desires and contentment, that person will soon attain the peaceful body (dharmakāya). If someone performs various mixed actions for the sake of pleasure, cultivating wholesome deeds like a business transaction, with a mind unable to pity sentient beings, that person does not obtain the Three Refuges. The elder Anāthapiṇḍada instructed members of his household, including children in the womb, to all take refuge. However, a child in the womb does not actually succeed in taking refuge. Why? Because the refuge must be verbally spoken by oneself. Even though it is not formally established, it can still provide protection. Śreṣṭhin asked: "World-Honored One, what kind of people obtain the Three Refuges? What kind of people do not?" The Buddha replied: "Good man, if a person believes in causes, believes in effects, believes in truth, and believes in the possibility of attaining the path, such a person obtains the Three Refuges. If a person has sincere faith that cannot be destroyed, draws near to the Triple Gem, and accepts the guidance of good friends, such a person obtains the Three Refuges. The lay precepts are the same. If one can see that these precepts have immeasurable merit and rewards, and can destroy countless evil and unwholesome dharmas, that is so." "Sentient beings are boundless, and so is their suffering. It is difficult to obtain a human body. Even if a human body is obtained, it is difficult to have all faculties complete. Even with complete faculties, it is difficult to obtain faith. Even with faith, it is difficult to encounter good friends. Even encountering good friends, it is difficult to gain freedom (self-mastery). Even with freedom, all dharmas are impermanent. If I now create evil deeds, through those evil deeds, I will receive bad physical and mental retribution in both this and the next life. For these reasons, body, speech, and mind are themselves my enemies. Even if these three evil actions do not immediately bring bad results, still I should not commit them. These three evil actions, even in the present, produce unwholesome appearances and, at the time of death, cause regret. For these reasons, I take the Three Refuges and the Eight Precepts, and I distance myself from all evil, unwholesome actions." A wise person should observe that precepts are of two kinds: (1) worldly precepts, and (2) ultimate truth precepts (paramārtha). If one does not rely on the Triple Gem to receive precepts, it is called worldly precepts. These precepts are not firm, like colors without glue. Therefore, I first take refuge in the Triple Gem, and then receive the precepts—whether for life or for a single day and night, i.e., the upāsaka precepts and the practice of the Eight Precepts. Worldly precepts cannot destroy past evil karma. Receiving the Three Refuges and precepts can destroy it. Why? Because of the power of the precepts. The \*Mahopāya Sūtra\* asks: "Is one taking refuge in Śākyamuni Buddha specifically, or in the Buddhas of the three times (past, present, future)?" The answer: "One takes refuge in the Buddhas of the three times. Because the Dharma body of all Buddhas is the same, taking refuge in one Buddha is equivalent to taking refuge in all Buddhas of the three times; there is no distinction among Buddhas." Question: "Is one taking refuge in the physical body (rūpakāya) or in the Dharma body?" Answer: "One takes refuge in the Dharma body, not the physical body. The physical body is not considered the Buddha." Question: "If the physical body is not the Buddha, why does causing blood to flow from the Buddha's physical body incur the heinous offense of wounding a Buddha?" Answer: "The physical body is the vessel of the Dharma body; it is what the Dharma body relies upon. Therefore, harming the physical body incurs the heinous offense. It is not because the physical body itself is the Buddha." Thus, the \*Sarvāstivāda Treatise\* says: "Taking refuge in the Buddha means taking refuge in the Dharma body—that is, the omniscient, unlearned qualities perfected in the five aggregates (the body of precepts, concentration, wisdom, liberation, and the knowledge of liberation). Taking refuge in the Dharma means taking refuge in the cessation of self and others—that is, the elimination of desires, desirelessness, truth of cessation, and nirvāṇa. Taking refuge in the Sangha means taking refuge in the ultimate truth Sangha—that is, the field of merit consisting of the Śrāvaka disciples, both those who are still learning and those who have completed their learning (arhats)." The \*Sūtra on Requiting Kindness\* asks: "If taking refuge is in the ultimate truth Sangha, why, when the Buddha gave the Three Refuges to Trapuṣa and Bhallika, did he say: 'In the future, there will be a Sangha; you should take refuge in it'? The ultimate truth Sangha is always present in the world." The answer: "Because the conventional Sangha is the basis for the ultimate truth Sangha, he said: 'In the future, there will be a Sangha; you should take refuge in it.' Also, he spoke this way to honor the conventional Sangha. The Buddha himself said: 'Among all assemblies, the Buddha's assembly is foremost. When a monastic assembly is present, it contains the four pairs and eight types of noble individuals, an unsurpassed field of merit. Among all ninety-six types of religious groups, it is the most reverend, the most supreme, and none can compare.' Therefore, he said: 'In the future, there will be a Sangha; you should take refuge in it.' This does not harm the true meaning." The Tiantai tradition clarifies two kinds of Triple Gem: (1) the Triple Gem of continuity (maintenance), and (2) the inherent (one-integrity) Triple Gem. The "Triple Gem of continuity" refers to: when the Buddha was in the world, attaining enlightenment under the Bodhi tree as the Buddha Jewel; teaching the Four Noble Truths as the Dharma Jewel; ordaining the five monks as the Sangha Jewel. After the Buddha's parinirvāṇa, casting images in metal or clay, painting and drawing as the Buddha Jewel; writing scriptures on paper or palm leaves as the Dharma Jewel; shaving hair, dyeing robes, and continuing the Buddha's teaching as the Sangha Jewel. These three are maintained without cessation, hence called the Triple Gem of continuity. However, all images are the true body; wherever scriptures are present, they are the Buddha's relics; even ordinary monks today, if they bear the weight of the true Dharma, serve as the world's field of merit and should all be respected. The "inherent Triple Gem" refers to the single mind (one's own nature). Without taking refuge in one's own nature, there is no place for refuge. If, with the wisdom of ultimate reality, one realizes that all dharmas are neither empty nor existent, both empty and existent, simultaneously negating and affirming—this threefold wisdom perfectly enlightened is called the Buddha Jewel. The nature of reality (dharmatā) that is realized, complete with the three truths (emptiness, conventionality, and the middle), is called the Dharma Jewel. Such wisdom and enlightenment, combined with principle and practice in harmony, is called the Sangha Jewel. When practicing reverence, one should not think that the Triple Gem of continuity exists apart from the inherent Triple Gem, nor should one abandon the forms of the Triple Gem of continuity when speaking of the inherent. If one conceals the understanding of the inherent principle while performing reverence, although good karma arises, it is not true reverence. If one discusses the inherent Triple Gem while abandoning the forms of the Triple Gem of continuity, one falls into the emptiness of annihilation, not true understanding of principle. Principle dwelling outside of phenomena shows that one does not know that all phenomena are identical with principle. Moreover, how would one understand the emptiness of subject and object, and the interpenetration of response and inspiration? Thus, the Triple Gem abides permanently in the world and is not violated by worldly dharmas—hence it is called "Jewel." Just as worldly treasures are valued by beings, so this Triple Gem is looked up to by beings in the three vehicles (Śrāvaka, Pratyekabuddha, Bodhisattva) and the seven assemblies (monks, nuns, female probationers, male novices, female novices, laymen, laywomen). Hence it is called the "Three Refuges." The \*Ratnagotravibhāga\* (Treatise on the Jewel-Nature) says the Triple Gem has six meanings, which make it worthy of reverence: 1. \*\*Rarity\*\*: Like a worldly treasure that cannot be obtained by the poor, the Triple Gem is encountered by beings of little merit only once in a hundred thousand eons—hence it is called a jewel. 2. \*\*Purity\*\*: Like a true jewel, the body is without blemish or impurity; the Triple Gem is free from all defilements—hence called a jewel. 3. \*\*Power\*\*: Like a worldly treasure that removes poverty and poison, having great power, the Triple Gem possesses inconceivable supernormal powers—hence called a jewel. 4. \*\*Adornment\*\*: Like a worldly treasure that can adorn the body, making it beautiful, the Triple Gem can adorn the practitioner,

## 歸戒要集卷上