[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [維摩義記](https://indike.org/pramana/in.bauddha.taisho.1776) › 4.8 # 維摩義記 4.8 維摩義記 4.8 - **Language:** Classical Chinese ### [4.8](https://indike.org/pramana/in.bauddha.taisho.1776.4.8) 二十二中，初「寂根曰」，標人別說。下彰所說。「佛法僧二」，反舉二相。三寶相二，故名為二。又於三中二二相對亦名為二。三寶之義，廣如別章，此應具論。下會此二以為不二。於此門中，異法同體名為不二，非有破遣。先辨、後結。辨中先解不二之義。「佛即是法，法即是眾」，歷別相即而顯不二。此即經中一體三寶，亦名同體。是義云何？汎解有四：一、就事辨一。一佛果上隨義分三，覺義名佛、可軌名法、違淨過盡即名為僧。此之一義該通大小，乃至《毘曇》亦有此義。二、就破性空理辨一。三寶雖殊，皆無定性，無性理齊故名同體。此通大小，乃至《成實》亦有此義，不唯在大。三、就破相空理辨一。三寶雖別，皆空無相，不但無性，相亦不有。無相理一，故名同體。此唯在大。四、就真實緣起門中以辨其一。三寶皆用真如來藏佛性為體，真識之心緣起集成三寶義故，於此門中說一不定。若就涅槃以辨三寶，三寶皆用涅槃為體，故名一體。故《涅槃》中，菩薩思惟云何三事與我一體？佛自釋言：我說三事即大涅槃，故名一體。若就佛性以辨三寶，三寶皆用佛性為體，故名一體，故《涅槃》云「如是三歸即是我性」。若就真諦以辨三寶，三寶悉用真諦為體，故《涅槃》云「若能觀三寶常住同真諦」。若就常義以論三寶，三寶皆用常義為體，名為一體，故《涅槃》云「我亦不說佛法眾僧無差別相，唯說常恒無有變易無差別耳」。若就空門以分三寶，三寶悉用空理為體。就不二門而辨三寶，齊以不二為體，如是一切。此一切一，非一種一。今此所論，約就真實緣起門說。一真如法緣起為三，三皆是如，佛即法、法即眾矣。前別相即。言「是三寶皆無為」者，總顯不二。三寶悉是真如常法，故皆無為。「與虛空等」，類以顯之。如似虛空無礙不動，隨義以分而體是一。三寶如是，故體是一。言「一切法亦爾」者，以此三寶同體不二，類一切法悉皆同體，故云亦爾。此解不二。「能隨此行」，解釋入義。「是為」下結。 > In the twenty-second \[statement\], first, "Śāntendriya said" indicates the person who speaks separately. Below, what he said is clarified. "'The Buddha, Dharma, and Saṃgha are two'" points back to the signs of duality. Because the signs of the Three Jewels are different, they are called "two"; also, within the three, pairing them two by two is likewise called "two." The meaning of the Three Jewels is extensively treated in a separate chapter, but should be fully discussed here. Below, he synthesizes these two into nonduality. In this approach, distinct dharmas sharing an identical substance is called nonduality; it does not involve refuting and eliminating them. First he differentiates, and then he concludes. In differentiating, he first explains the meaning of nonduality. "The Buddha is just the Dharma, and the Dharma is just the Saṃgha": this shows nonduality by having each distinct aspect be identical \[to the others\]. This refers to the single-substance Three Jewels in the sūtras, also called the identical substance. What does this mean? Broadly explained, there are four \[perspectives\]: First, discerning oneness in terms of phenomena. On the single fruit of buddhahood, three are distinguished according to sense: the meaning of awakening is called the Buddha, that which can serve as a model is called the Dharma, and the exhaustion of faults that contravene purity is called the Saṃgha. This single meaning extends universally to both Mahāyāna and Hīnayāna, and is found even in the Abhidharma. Second, discerning oneness in terms of the principle of emptiness of intrinsic nature. Although the Three Jewels are distinct, none have a fixed nature; because they are equal in the principle of having no nature, they are said to be of identical substance. This applies to both Mahāyāna and Hīnayāna, and is found even in the Tattvasiddhi, not being unique to the Mahāyāna. Third, discerning oneness in terms of the principle of emptiness of characteristics. Although the Three Jewels are distinct, all are empty and signless; not only are they without nature, their characteristics also do not exist. Because the principle of signlessness is one, they are said to be of identical substance. This is unique to the Mahāyāna. Fourth, discerning oneness within the gate of true dependent origination. The Three Jewels all take the tathāgatagarbha of true suchness and Buddha-nature as their substance; because the mind of true consciousness dependently originates and integrally forms the meaning of the Three Jewels, within this gate the explanation of oneness is not fixed. If one distinguishes the Three Jewels in terms of nirvāṇa, the Three Jewels all take nirvāṇa as their substance, and therefore are called a single substance. Hence, in the Nirvāṇa \[Sūtra\], the bodhisattva contemplates: "How are the three matters of a single substance with me?" The Buddha himself explains: "I say that the three matters are just great nirvāṇa, and therefore are called a single substance." If one distinguishes the Three Jewels in terms of Buddha-nature, the Three Jewels all take Buddha-nature as their substance, and therefore are called a single substance; hence the Nirvāṇa \[Sūtra\] says, "Such a threefold refuge is just my nature." If one distinguishes the Three Jewels in terms of ultimate truth, the Three Jewels all take ultimate truth as their substance; hence the Nirvāṇa \[Sūtra\] says, "If one can contemplate the Three Jewels as eternally abiding, they are identical to ultimate truth." If one discusses the Three Jewels in terms of the meaning of permanence, the Three Jewels all take the meaning of permanence as their substance and are called a single substance; hence the Nirvāṇa \[Sūtra\] says, "I also do not say that the Buddha, Dharma, and Saṃgha lack differentiated characteristics; I only say that in being permanent, eternal, and without change, there is no differentiation." If one divides the Three Jewels in terms of the gate of emptiness, the Three Jewels all take the principle of emptiness as their substance. If one distinguishes the Three Jewels in terms of the gate of nonduality, they equally take nonduality as their substance; and so on for all things. All these instances of oneness are not of a single kind of oneness. What is discussed here is spoken in terms of the gate of true dependent origination. The single dharma of true suchness dependently originates as the three, and the three are all suchness; hence the Buddha is just the Dharma, and the Dharma is just the Saṃgha. This is the mutual identity of the distinct aspects previously mentioned. As for the statement "these Three Jewels are all unconditioned," this generally reveals nonduality. Because the Three Jewels are all the permanent dharma of true suchness, they are all unconditioned. "Equal to empty space" reveals this by analogy. Just like empty space, which is unobstructed and unmoving, it is divided according to meaning yet its substance is one. The Three Jewels are likewise; therefore their substance is one. As for the statement "all dharmas are also like this," this uses the identical substance and nonduality of these Three Jewels to analogize that all dharmas are likewise of identical substance; hence it says "also like this." This explains nonduality. "Being able to accord with this practice" explains the meaning of entering. "This is..." and what follows concludes. > — English (machine translation) (machine translation) - [Previous: 4.7](https://indike.org/pramana/in.bauddha.taisho.1776.4.7) - [Next: 4.9](https://indike.org/pramana/in.bauddha.taisho.1776.4.9) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1776.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1776~en-mt.4.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.4.8](https://indike.org/pramana/in.bauddha.taisho.1776.4.8) · Pramāṇa