維摩經略疏 9.90

9.90

「寂根」者，三無漏根從寂滅實相生，亦是觀六根得清淨即是寂根，用此為名。佛法眾是三寶，何得為二？既言三寶，三寶別異，異不名如，不如故為異、為二。又解：佛與眾俱是人，故言眾生無上者佛是；法無上者涅槃是。是所行之法，故與人為二。此是小乘所明別體三寶，階差不同名之為異，異故為二。今觀三寶是一體，入一實相空中，不見有三之異，佛即法僧、法即佛僧、僧即佛法。何故爾？佛有三種法報應，是一體論三，非是三身差異而言三佛。三佛既其不異，法即報應更無差別。今就三身明三寶者，法身即是諸佛實相不來不去，法性之性即是法寶，報身是智。智照圓明契於法性，發生明覺顯出法身，名為佛寶，應身隨緣化物與物和同。又此應身順於法身、和同實相，以此二義俱是僧寶。此三未曾差別，故知不二。復次就法佛明三寶者，法身是法性，法性即實相，常恒無變是法佛之師，可軌之法名為法寶。法性之性亦名常寂光，寂而常照。上文云「其室常以金色光照，晝夜無異，不假日月所照」，即是智性。稱之為覺，即是佛寶。此之明覺與法性和同、境智相稱，名為僧寶。即就法身之上辨其三寶。復次智照圓明是覺義，名佛寶。圓照之法是可軌義，即法寶。此報佛智與理相應，順於如故，即是僧寶。報佛論三義也。就應身明三寶者，應身照機不失其宜，亦是自覺覺他，名佛寶。應身為物之軌，是法寶。和光度物，與物和同，是僧寶。雖復實相之上分為三身，三身配為三寶。三寶之中俱有三寶，凡十二寶，未曾有異。以不異故，無人法之別，入一實相不二之門。三寶之義既爾，諸法亦復如是。故上文云「一切眾生如彌勒如，無二無別」也。

Regarding 'Śāntendriya': The three outflow-free faculties arise from the true reality of quiescent cessation; it also means that through contemplating the six faculties one attains purity, which is precisely the quiescent faculties—hence it is taken as his name. Buddha, Dharma, and Saṃgha are the Three Jewels; how can they be two? Since one speaks of the Three Jewels, the Three Jewels are distinct; what is distinct is not called suchness, and because they are not suchness, they are distinct and are two. Another explanation: Both Buddha and Saṃgha are persons; hence it is said that the supreme among sentient beings is the Buddha, and the supreme among dharmas is nirvāṇa. Because it is the dharma that is practiced, it forms two with persons. This is the Three Jewels of separate essences explained by the Hīnayāna, where differing gradations are called distinct, and because they are distinct, they are two. Now, contemplating the Three Jewels as a single essence, one enters into the emptiness of the single true reality and does not see the distinction of three: the Buddha is precisely Dharma and Saṃgha; the Dharma is precisely Buddha and Saṃgha; the Saṃgha is precisely Buddha and Dharma. Why is this so? The Buddha has three kinds—dharma, retribution, and response; this is discussing three based on a single essence, not speaking of three Buddhas due to differences among the three bodies. Since the three Buddhas are not different, the Dharma is precisely the retribution and response [bodies] without any further distinction. Now, explaining the Three Jewels in terms of the three bodies: the dharmakāya is the true reality of all buddhas, neither coming nor going, and the nature of the dharma-nature is precisely the Dharma Jewel; the retribution body is wisdom, and when the illumination of wisdom is perfectly clear and accords with the dharma-nature, giving rise to bright awakening and manifesting the dharmakāya, it is called the Buddha Jewel; the response body transforms beings according to conditions and harmonizes with beings. Furthermore, this response body accords with the dharmakāya and harmonizes with true reality; by virtue of these two meanings, both are the Saṃgha Jewel. These three have never been distinct; therefore we know they are non-dual. Furthermore, explaining the Three Jewels in terms of the Dharma Buddha: the dharmakāya is the dharma-nature, the dharma-nature is true reality, and being eternal and unchanging, it is the teacher of the Dharma Buddha; the dharma that can serve as a model is called the Dharma Jewel. The nature of the dharma-nature is also called the eternally quiescent light, quiescent yet ever-illuminating. As the preceding text says, 'His room was constantly illuminated with golden light, without distinction between day and night, not relying on the illumination of the sun or moon'—this is the nature of wisdom. Designating it as awakening, it is the Buddha Jewel. This bright awakening harmonizes with the dharma-nature, object and wisdom corresponding with one another; this is called the Saṃgha Jewel. This is distinguishing the Three Jewels upon the dharmakāya itself. Furthermore, the perfect clarity of wisdom's illumination is the meaning of awakening, called the Buddha Jewel. The dharma of perfect illumination is the meaning of serving as a model, which is the Dharma Jewel. This retribution Buddha's wisdom accords with principle; because it conforms to suchness, it is the Saṃgha Jewel. This is discussing the three meanings in terms of the retribution Buddha. Explaining the Three Jewels in terms of the response body: the response body illuminates capacities without failing what is fitting, which is both self-awakening and awakening others, called the Buddha Jewel. The response body serving as a model for beings is the Dharma Jewel. Harmonizing its light to deliver beings and being in harmony with beings is the Saṃgha Jewel. Although differentiated into three bodies upon true reality, and the three bodies are matched to the Three Jewels, within each of the Three Jewels there are all Three Jewels, totaling twelve jewels, yet there has never been any difference. Because there is no difference, there is no distinction between persons and dharmas, and one enters the non-dual gate of the single true reality. Since the meaning of the Three Jewels is like this, all dharmas are also like this. Therefore, the preceding text says, 'All sentient beings are such as Maitreya is such, without duality and without distinction.'