English
English version The absence of satiety in practice, unlike the limited desires of the two vehicles (Śrāvakas and Pratyekabuddhas). This is called the superiority of merit. The verse says, 'Because of merit.' The superiority of realized wisdom. Realizing the two kinds of selflessness (selflessness of persons and selflessness of phenomena). This is called the superiority of realized wisdom. The verse says, 'Because of realized wisdom.' The superiority of Nirvāṇa. Because of teaching and transforming sentient beings. This is called the superiority of Nirvāṇa. The verse says, 'Because of Nirvāṇa.' The superiority of grounds. Referring to the ten Bhūmis (stages) and so on. This is called the superiority of grounds. The verse says, 'Because of the grounds.' The superiority of purity. Bodhisattvas are free from the obscurations of knowledge. This is called the superiority of purity. The verse says, 'Because of purity and stainlessness.' The superiority of equanimity. The great compassion of Bodhisattvas covers all beings. This is called the superiority of equanimity. The verse says, 'Because of fulfilling great compassion.' The superiority of birth. All Bodhisattvas are born in the unborn. This is called the superiority of birth. The verse says, 'Because of being born into the family of the Tathāgatas.' The superiority of miraculous powers. Referring to the superior power of Samādhi (concentration), unimpeded supernormal abilities, and so on. This is called the superiority of miraculous powers. The verse says, 'Because of possessing Samādhi and unimpeded supernormal abilities.' The superiority of the result. Because of ultimately attaining unsurpassed Bodhi (enlightenment). This is called the superiority of the result. The verse says, 'Because the result is superior and unsurpassed.' What does this explain? Wise people know that the merits of all Bodhisattvas are immeasurable, and they cultivate Bodhi, possessing immeasurable, boundless, and vast merits, with great wisdom and perfect compassion, in order to illuminate the dense forest of the natures and conduct of those immeasurable beings, like the crescent moon. Only the Buddhas and Tathāgatas are like the full moon. Bodhisattva-Mahāsattvas know that Śrāvakas, even those who attain the path of Arhatship, are people of little wisdom and without great compassion, illuminating only themselves, like stars. Knowing this, if one desires to attain the great full moon body of the Tathāgata and cultivate the path of Bodhi, it is unreasonable to abandon the Bodhisattva, who is like the crescent moon, and instead generate the intention to prostrate to and make offerings to the Śrāvakas and Pratyekabuddhas, who are like stars. What does this further explain? It explains that those Bodhisattvas who initially generate the mind of Bodhi for the benefit of all sentient beings have already subdued those Śrāvakas who cultivate undefiled pure precepts for their own benefit, not for the benefit of others, and even attain the fruit of Arhatship. How much more so is it unreasonable to compare those Bodhisattva-Mahāsattvas who have obtained immeasurable and boundless merits such as the ten kinds of sovereignty with those of little merit, such as Śrāvakas and Pratyekabuddhas. For this reason, the verse in the Sutra says... -------------------------------------------------------------------------------- 言。 若为自身故 修行于禁戒 远离大慈心 舍破戒众生 以为自身故 护持禁戒财 如是持戒者 佛说非清净 若为他人故 修行于禁戒 能利益众生 如地水火风 以为他众生 起第一悲心 是名净持戒 余似非清净
Chinese
问曰。依何等义为何等人。诸佛如来说此三宝。答曰。偈言。 依能调所证 弟子为三乘 信三供养等 是故说三宝 此偈明何义。略说依三种义。为六种人故说三宝。何等为三。一者调御师。二者调御师法。三者调御师弟子。偈言依能调所证弟子故。六种人者。何等为六。一者大乘。二者中乘。三者小乘。四者信佛。五者信法。六者信僧。偈言为三乘信三供养等故。初释第一义。第一第四人归依两足中最胜第一尊佛。示现调御师大丈夫义故。偈言依能调故。为取佛菩提诸菩萨人故。偈言为大乘故。为信供养诸佛如来福田人故。偈言信佛供养故。以是义故。说立佛宝。偈言是故说佛宝故。已释第一义第一第四人。次释第二义。第二第五人归依离烦恼中最胜第一法。示现调御师所证功德法故。偈言依所证故。为自然知不依他知深因缘法辟支佛人故。偈言为中乘故。为信供养第一妙法福田人故。偈言信法供养故。以是义故。说立法宝。偈言 现代汉语译本 说： ‘如果为了自身缘故，修行禁戒， 远离广大的慈悲心，舍弃违犯戒律的众生， 因为自身缘故，守护禁戒的财富， 像这样持戒的人，佛说不是清净的。 如果为了他人缘故，修行禁戒， 能够利益众生，如同地、水、火、风， 为了其他众生，生起第一等的悲心， 这叫做清净持戒，其余的类似不清净。’ 问：依据什么意义，为了什么样的人，诸佛如来说这三宝（Triratna）？答：用偈颂说： ‘依据能调御者、所证悟的法、弟子，成为三乘（Triyāna）， 信仰三宝、供养三宝等等，所以说三宝。’ 这偈颂说明什么意义？简略地说，依据三种意义，为了六种人，所以说三宝。什么是三种意义？一是调御师（teacher and guide），二是调御师的法（Dharma），三是调御师的弟子（Śrāvaka）。偈颂说‘依据能调御者、所证悟的法、弟子’的缘故。六种人是什么？一是大乘（Mahāyāna），二是中乘，三是小乘（Hināyāna），四是信佛（Buddha）者，五是信法（Dharma）者，六是信僧（Saṃgha）者。偈颂说‘为了三乘、信仰三宝、供养三宝等等’的缘故。首先解释第一义。第一种人和第四种人归依两足中最殊胜的第一尊佛（Buddha），示现调御师大丈夫的意义的缘故。偈颂说‘依据能调御者’的缘故。为了求取佛菩提（Bodhi）的诸菩萨（Bodhisattva）人。偈颂说‘为了大乘’的缘故。为了信仰供养诸佛如来（Tathāgata）福田的人的缘故。偈颂说‘信佛供养’的缘故。因为这个意义，所以建立佛宝（Buddha-ratna）。偈颂说‘所以说佛宝’的缘故。已经解释了第一义、第一种人和第四种人。其次解释第二义。第二种人和第五种人归依远离烦恼中最殊胜的第一法（Dharma），示现调御师所证功德法的缘故。偈颂说‘依据所证悟的法’的缘故。为了自然觉悟不依赖他人觉悟甚深因缘法的辟支佛（Pratyekabuddha）人。偈颂说‘为了中乘’的缘故。为了信仰供养第一妙法福田的人的缘故。偈颂说‘信法供养’的缘故。因为这个意义，所以建立法宝（Dharma-ratna）。偈颂说
English
English version said: 'If for one's own sake, one practices the precepts, Keeps far away from great compassion, abandons beings who violate the precepts, For one's own sake, protects the wealth of precepts, Such a precept-holder, the Buddha says, is not pure. If for the sake of others, one practices the precepts, Able to benefit beings, like earth, water, fire, and wind, For the sake of other beings, arises the foremost compassionate heart, This is called pure precept-holding, the rest is similar to impurity.' Question: Based on what meaning, for what kind of people, did the Buddhas speak of the Three Jewels (Triratna)? Answer: In verse: 'Based on the one who can tame, what is attained, and the disciples, they become the Three Vehicles (Triyāna), Believing in the Three, making offerings, etc., therefore, the Three Jewels are spoken of.' What meaning does this verse explain? Briefly speaking, based on three meanings, for six kinds of people, the Three Jewels are spoken of. What are the three meanings? First, the tamer and guide, second, the Dharma (law) of the tamer and guide, and third, the disciples (Śrāvaka) of the tamer and guide. The verse says, 'Based on the one who can tame, what is attained, and the disciples.' What are the six kinds of people? First, the Mahāyāna, second, the Middle Vehicle, third, the Hināyāna, fourth, those who believe in the Buddha, fifth, those who believe in the Dharma, and sixth, those who believe in the Saṃgha. The verse says, 'For the sake of the Three Vehicles, believing in the Three, making offerings, etc.' First, explain the first meaning. The first and fourth kinds of people take refuge in the most supreme first Buddha (Buddha) among the two-legged, demonstrating the meaning of the great man who is a tamer and guide. The verse says, 'Based on the one who can tame.' For the sake of those Bodhisattvas (Bodhisattva) who seek Buddhahood (Bodhi). The verse says, 'For the sake of the Mahāyāna.' For the sake of those who believe in and make offerings to the field of merit of the Tathāgatas (Tathāgata). The verse says, 'Believing in and making offerings to the Buddha.' Because of this meaning, the Buddha Jewel (Buddha-ratna) is established. The verse says, 'Therefore, the Buddha Jewel is spoken of.' The first meaning, the first and fourth kinds of people, have been explained. Next, explain the second meaning. The second and fifth kinds of people take refuge in the most supreme first Dharma (Dharma) that is free from afflictions, demonstrating the Dharma of merit attained by the tamer and guide. The verse says, 'Based on what is attained.' For the sake of the Pratyekabuddhas (Pratyekabuddha) who naturally awaken and do not rely on others to awaken to the profound Dharma of dependent origination. The verse says, 'For the sake of the Middle Vehicle.' For the sake of those who believe in and make offerings to the field of merit of the first wonderful Dharma. The verse says, 'Believing in and making offerings to the Dharma.' Because of this meaning, the Dharma Jewel (Dharma-ratna) is established. The verse says --------------------------------------------------------------------------------
Chinese
是故说法宝故。已释第二义第二第五人。次释第三义。第三第六人归依诸众中最胜第一诸菩萨僧。示现调御师弟子于诸佛如来所说法中如实修行不相违义故。偈言依弟子故。为从他闻声闻人故偈言为小乘故。为信供养第一圣众福田人故。偈言信僧供养故。以是义故。说立僧宝。偈言是故说僧宝故。是名略说依三种义。为六种人故。诸佛如来说此三宝。偈言依能调所证弟子为三乘信三供养等是故说三宝故。又为可化众生令次第入。以是义故。依于世谛示现明说立三归依。此明何义。偈言。 可舍及虚妄 无物及怖畏 二种法及僧 非究竟归依 此偈明何义。法有二种。何等为二。一所说法。二所证法。所说法者。谓如来说修多罗等名字章句身所摄故。彼所说法证道时灭如舍船筏。偈言可舍故。所证法者。复有二种。谓依因果二种差别。以依何法证何法故。此明何义。所谓有道有为相摄。若为有为相所摄者。彼法虚妄。偈言及虚妄故。若虚妄者彼法非实。若非实者彼非真谛。非真谛者即是无常。若无常者非可归依。又复若依彼声闻道所得灭谛。彼亦无物犹如灯灭。唯断少分诸烦恼苦。若如是者则是无物。若无物者云何为他之所归依。偈言无物故。僧者凡有三乘之人。三乘人中依声闻僧常有怖畏。常求归依 现代汉语译本：因此，为了说明法宝的缘故，已经解释了第二义中的第二和第五种人。接下来解释第三义。第三和第六种人归依于所有僧众中最殊胜第一的菩萨僧。这是为了表明调御师（指佛陀）的弟子们，对于诸佛如来所说的法，如实修行而不相违背的意义。偈颂说：‘依弟子故’，是为了那些从他人处听闻佛法的声闻人而说的。偈颂说：‘为小乘故’，是为了那些信仰并供养第一圣众福田的人而说的。偈颂说：‘信僧供养故’，因为这个缘故，才说建立僧宝。偈颂说：‘是故说僧宝故’。这便是简略地说明了依据三种意义，为了六种人，诸佛如来说明这三宝。偈颂说：‘依能调、所证、弟子为三乘、信三供养等是故说三宝故’。此外，为了使可教化的众生能够次第入门，因此，依据世俗谛，示现并明确地说出建立三归依。这说明了什么意义呢？偈颂说： ‘可舍及虚妄，无物及怖畏，二种法及僧，非究竟归依。’ 这首偈颂说明了什么意义呢？法有两种。哪两种呢？一是所说法，二是所证法。所说法，是指如来说的修多罗（Sutra，经）、等名字章句，由身所摄持的。那些所说法在证道时会灭，就像舍弃船筏一样。偈颂说：‘可舍故’。所证法，又有两种，即依据因果两种差别。因为依据什么法证得什么法。这说明了什么意义呢？所谓有道和有为相互摄持。如果被有为法所摄持，那么那个法就是虚妄的。偈颂说：‘及虚妄故’。如果虚妄，那么那个法就不是真实的。如果不是真实的，那么它就不是真谛。如果不是真谛，那就是无常。如果无常，就不可归依。此外，如果依据声闻道所得到的灭谛（Nirvana），它也是空无一物，就像灯火熄灭一样，仅仅断除了少部分的烦恼和痛苦。如果这样，那就是无物。如果无物，又怎么能成为他人所归依的对象呢？偈颂说：‘无物故’。僧众中有三乘（指声闻乘、缘觉乘、菩萨乘）之人。在三乘人中，依据声闻僧的人常常会有怖畏，常常寻求归依。