華嚴經探玄記 5.107

5.107

第十答興隆三寶中三：初標、次釋、後結。釋中，初九別、後一總。別中九句為三重。有釋云：初約教道、次約證道、後約不住道。今更釋，謂初、中、後分三也。且約佛寶，初教發菩提心；次已發菩提願者，讚彼大願令不退轉；三令依願起行，使佛因圓，故云下佛種等。因圓果發，名生正覺牙。是故始終相繼，令佛寶不斷。二約法寶者，初示深教法、次釋理法、三護持等明行法。又釋：初總示深法、次以法深難解故須解釋令解法流行、三法既行已即加守護不顧身命，是故令斯法寶廣行不絕。又釋：初契經、次是對法、後是毘尼，故須嚴護。三約僧寶者，初受持威儀教法，是僧行方便。次行六和敬，僧行成就，成行不乖曰和，行和相導曰敬，謂三業慈為三，同戒同施亦云同捨，同見亦云同慧，故有六也。後善御大眾、心無惱，是僧德已成，統攝綰御，是故能令僧寶常存。下總結可知。此中有三寶章，如別說。

Tenth, the answer regarding causing the Triratna to flourish has three parts: first, the statement; next, the explanation; and finally, the conclusion. In the explanation, the first nine are distinct, and the last one is general. The nine distinct phrases constitute three tiers. Some explanations say: the first relates to the path of teaching, the next relates to the path of realization, and the last relates to the path of non-abiding. Now to explain differently: they are divided into three: beginning, middle, and end. First, regarding the Buddha Jewel: first is teaching the generation of the bodhicitta; next, for those who have already generated the vow of bodhi, praising their great vow to keep them from regressing; third is causing them to initiate practice in reliance on the vow, bringing the causes of Buddhahood to perfection; hence it says 'sowing the seed of Buddhahood' and so forth. When the cause is perfected and the fruit sprouts, it is called giving birth to the sprout of right enlightenment. Therefore, from beginning to end there is continuity, causing the Buddha Jewel to never be severed. Second, regarding the Dharma Jewel: first is revealing the profound Dharma of teaching; next is explaining the Dharma of principle; third is guarding and upholding and so forth, clarifying the Dharma of practice. Another explanation: first, generally revealing the profound Dharma; next, because the Dharma is profound and difficult to understand, it must be explained to cause the understanding of the Dharma to circulate; third, once the Dharma has circulated, one guards it without regard for body or life; therefore, it causes this Dharma Jewel to circulate widely without cessation. Another explanation: first is the sūtras, next is the abhidharma, and last is the vinaya, which must be strictly guarded. Third, regarding the Saṅgha Jewel: first is receiving and upholding the deportment and teachings, which is the upāya of saṅgha practice. Next is practicing the six harmonies and respects, the completion of saṅgha practice: when practice is accomplished without discord, it is called harmony; when harmony of practice guides one another, it is called respect—the three karmas of loving-kindness count as three, sharing the same precepts, sharing the same generosity (also called sharing the same relinquishment), and sharing the same views (also called sharing the same wisdom); hence there are six. Lastly, skillfully guiding the great assembly with a mind free from affliction is the completed virtue of the saṅgha, administering and regulating; therefore, it can cause the Saṅgha Jewel to abide eternally. Below, the general conclusion can be understood. Here there is a chapter on the Triratna, as explained elsewhere.