起信論疏筆削記 4.15

4.15

然三下，二、明三寶分齊也。住持者，彫鑄塑畫等像，佛也；經律論三藏教文，法也；比丘等五眾和合，僧也。依如是法而住持故。別相者，五教淺深不同，佛即三身十身、法即教理行果、僧即三賢十聖八輩上人，以五教不同，三寶各異故。同體者，雖有本性觀行融通之異，並以覺照為佛、軌持為法、和合為僧，皆約一法體上說故。為福下，通釋寶義。蓋能生福利，故喻之以田；咸可尊重，故褒之以寶。由是三皆可寶，故云三寶，帶數釋也。然汎論田有三種：一敬田，即三寶，恭敬生福故；二恩田，即父母，報恩生福故；三悲田，即貧病，悲愍生福故。此約一期別義而說，然亦非可局定，如三寶豈無恩耶？《智度論》說：令傳法修行，報佛恩故。疏中六意之初，以荷恩德故。又父母豈不敬耶？如《論語》子游問孝，子曰：「今之孝者是謂能養。至於犬馬，皆能有養，不敬，何以別乎？」貧病豈無恩耶？佛因眾生方得成道，故佛化身名為恩德。故《華嚴》云：因於眾生而起大悲，因於大悲生菩提心，因菩提心成等正覺。又云：若無眾生，一切菩薩終不能成無上正覺。是故菩提由於眾生。又此悲境豈得不敬乎？故《禮記》曰：母不敬。《孝經》云：敬其父即子悅，敬其君即臣悅，敬一人而千萬人悅，所敬者寡，而悅者眾。又佛法中一切恭敬。又於父母豈無悲耶？且悲能與樂。《孝經》云：養則致其樂。又於三寶豈無與樂之義？苟能供養，即斯義矣。故知三田各通三義，今約別說，故以三寶獨稱福田。今所歸下，結簡該。同體者，以今法寶中體相二大，正是同體三寶，故云該也。別相是正，同體是兼，在文可見。疏中不配住持者，以住持佛法二俱色收，全用此中體大為性，故下云：謂一切法真如平等，不增減故。又彼僧寶不離五眾，此亦體大所攝，故下文云：真如自體相者，一切凡夫、聲聞、緣覺、菩薩、諸佛無有增減等。此中同體便攝住持，故不言也。

On "However, the three" and below: second, clarifying the scope of the Three Jewels. The "sustaining" [Three Jewels]: carved, cast, sculpted, or painted images are the Buddha; the canonical texts of the three baskets of sūtras, vinaya, and śāstras are the Dharma; the harmony of the five assemblies of monks and so forth is the Saṅgha; for it is sustained by relying on such dharmas. The "differentiated marks" [Three Jewels]: according to the varying depths of the five teachings, the Buddha is the three bodies or ten bodies; the Dharma is teaching, principle, practice, and fruit; the Saṅgha is the three ranks of worthies, the ten sages, and the eight classes of superiors; because the five teachings are not the same, the Three Jewels differ accordingly. The "identical essence" [Three Jewels]: although there are distinctions of original nature, meditative practice, and harmonious interpenetration, they all take awakened illumination as the Buddha, being an exemplar and holding [its own nature] as the Dharma, and harmony as the Saṅgha, for they are all spoken of in terms of a single dharma-essence. On "being a blessing" and below: generally explaining the meaning of "jewel". Because they are able to generate blessing and benefit, they are metaphorically called a field; because all are venerable, they are praised as jewels. Because all three are precious, they are called the Three Jewels: this is a karmadhāraya compound containing a numeral. In general discussion, however, there are three kinds of fields: first, the field of reverence, which is the Three Jewels, because showing reverence generates blessing; second, the field of gratitude, which is parents, because repaying kindness generates blessing; third, the field of compassion, which is the poor and sick, because pitying them generates blessing. This is stated according to a tentative, distinctive meaning; yet it cannot be rigidly fixed. For how could the Three Jewels lack kindness? The *Dazhidu lun* says: causing one to transmit the Dharma and practice is to repay the Buddha's kindness. The first of the six intentions in the commentary is out of gratitude for his kindness and virtue. Again, are parents not to be revered? As in the *Analects*, when Ziyou asked about filial piety, the Master said: "Filial piety today means being able to support [one's parents]. But dogs and horses can all be given support; without reverence, what distinction is there?" Do the poor and sick lack kindness? It is only through sentient beings that the Buddha was able to attain the Way; therefore, the Buddha's transformation body is called [the fruit of] kindness and virtue. Thus the *Avataṃsaka* says: "Relying on sentient beings, great compassion arises; relying on great compassion, the bodhicitta arises; relying on the bodhicitta, equal and correct awakening is achieved." It also says: "If there were no sentient beings, no bodhisattvas could ever attain unsurpassable correct awakening. Therefore, bodhi is due to sentient beings." Furthermore, can this realm of compassion fail to be revered? Therefore the *Liji* says: "Do not be irreverent." The *Xiaojing* says: "Revering their father, the sons are pleased; revering their lord, the ministers are pleased; revering one person, thousands and tens of thousands of people are pleased; those revered are few, but those pleased are many." Moreover, in the Buddha-Dharma there is reverence for all. Again, how could there be no compassion toward parents? Now compassion can bestow joy; the *Xiaojing* says: "Supporting them to bring them joy." Again, how could the Three Jewels lack the meaning of bestowing joy? If one is able to make offerings, that is precisely this meaning. Therefore, we know that each of the three fields extends through all three meanings; now, spoken in terms of a specific designation, the Three Jewels alone are named the field of blessings. On "now, that in which refuge is taken" and below: concluding by setting aside and encompassing. "Identical essence": because within the Dharma Jewel here, the two greatnesses of essence and attributes are precisely the identical-essence Three Jewels, it is said to "encompass". Differentiated marks are primary, and identical essence is secondary, as can be seen in the text. The commentary does not allocate the sustaining [Three Jewels] because sustaining Buddha and Dharma are both subsumed under form, entirely taking the greatness of essence here as their nature; thus it says below: "meaning that the tathatā of all dharmas is equal, neither increasing nor decreasing." Furthermore, that Saṅgha Jewel is not apart from the five assemblies, and this too is subsumed under the greatness of essence; thus the text below says: "As for the essence and attributes of tathatā themselves, they do not increase or decrease in all ordinary beings, śrāvakas, pratyekabuddhas, bodhisattvas, and all buddhas," and so forth. Here, identical essence simply subsumes the sustaining [Three Jewels], and therefore it is not mentioned.