金光明經玄義 1.24

1.24

料簡三寶者，若指樹王得道為佛寶，轉生滅四諦法輪為法寶，度陳如等五人先得眼智明覺者為僧寶。由是三寶故到于今，即有相從三寶者，此乃阿含中所明階梯三寶，亦是數論宗用也。若指樹王得道為佛寶，所說無生四諦為法寶，二乘菩薩修真無漏斷結成聖理和為僧寶者，此亦三乘通教中所說，探明大乘人所用。此兩種三寶，並無常樂我淨。若指華王世界坐蓮華臺成道為佛寶，所說恒沙佛法無量四諦為法寶，四十一賢聖為僧寶。此則異前，雖非階梯，未是同體，亦非金光明所譬三寶也。

The critical distinction of the three jewels: If one points to attaining the Way under the king of trees as the Buddha jewel, turning the wheel of the Dharma of the four truths of arising and ceasing as the Dharma jewel, and delivering the five men including Kauṇḍinya who first attained vision, knowledge, clarity, and awakening as the Saṅgha jewel; and because of these three jewels it continues down to the present, having an ensuing three jewels—this is the stepped three jewels explained in the Āgamas, also used by the Abhidharma traditions. If one points to attaining the Way under the king of trees as the Buddha jewel, the expounded four truths of non-arising as the Dharma jewel, and the two-vehicle practitioners and bodhisattvas cultivating the true undefiled state, cutting off fetters, becoming sages, and being in harmony with the principle as the Saṅgha jewel—this is also what is explained in the shared teaching of the three vehicles, used by those who investigated and clarified the Mahāyāna. Neither of these two kinds of three jewels possesses permanence, bliss, self, and purity. If one points to attaining the Way seated on the lotus pedestal in the Flower King World as the Buddha jewel, the expounded Ganges-sands buddha-dharmas and immeasurable four truths as the Dharma jewel, and the forty-one worthy ones and sages as the Saṅgha jewel—this is different from the former; though not stepped, it is not yet of identical substance, nor is it the three jewels exemplified by the Suvarṇaprabhāsa.