中觀論疏 2.30

2.30

九者此八不亦是一體三寶。何以知然？既稱悟法不生，諸佛現前，當知法即是佛；此法佛未曾相乖，名之為僧。故知無生一句具足三寶。以具足三寶，標在論初，即是歸敬三寶。三寶是歸宗之地，不識八不豈識歸宗地耶？又《大經》云「我亦不說三寶無有異相，但說常義無差別耳。」以三寶同不生不滅故名為常，常故三寶一體，即此無生滅覺義為佛、軌義為法、和義為僧。《淨名經》云「三寶同無相」，亦是同無生滅也。

Ninth, these eight negations are also the single-essence Three Jewels. How is this known? Since it is said that realizing the unarisen Dharma causes all Buddhas to appear before one, it should be known that the Dharma is itself the Buddha; this Dharma and Buddha have never been contradictory, which is called the Saṅgha. Therefore, know that the single phrase "unarisen" is fully endowed with the Three Jewels. Because it is fully endowed with the Three Jewels and placed at the beginning of the treatise, it is precisely taking refuge in and revering the Three Jewels. The Three Jewels are the realm where the ultimate purport is anchored; if one does not understand the eight negations, how could one understand the realm where the ultimate purport is anchored? Furthermore, the Great Sūtra states: "I also do not say that the Three Jewels have no different marks, but only say that the meaning of permanence has no distinction." Because the Three Jewels are equally unarising and unceasing, they are called permanent; being permanent, the Three Jewels are of a single essence: this unarising and unceasing in its sense of awakening is the Buddha, in its sense of being a standard is the Dharma, and in its sense of harmony is the Saṅgha. The Vimalakīrti-nirdeśa states: "The Three Jewels are equally signless," which also means they are equally unarising and unceasing.