大乘起信論裂網疏 6.7

6.7

信根本者，真如即是一切三寶根本，謂我現前介爾心性，離虛妄相，平等平等，即真如體大，名為法寶。雖復覓之了不可得，而性自神解，靈明不昧，即真如相大，名為佛寶。一切色心依正，十方虛空，千如百法，並此介爾心中所現之影，與能現心無是非是，不可分離剖析，即真如用大，名為僧寶。究竟說此一心三寶，名之為佛，所以具足無邊功德，必應頂禮恭敬供養，聽聞所說正法，如法修行，迴向一切智也。詮此一心三寶名為教法，修此一心三寶名為行法，證此一心三寶名為果法，所以有大利益，必應依教起修，依修作證，常樂修行諸波羅蜜也。隨分證此一心三寶，名之為正行僧，故於他菩薩眾必常供養，自亦正修二利之行，入於僧數中也。言供養菩薩眾者，此有二意：一約權漸初機，誡令遠二乘眾，恐染法執，墮其地故；二約圓頓初機，已知二乘定當作佛，總名為菩薩故。

Regarding faith in the root: tathatā is indeed the root of all Three Jewels. This refers to our momentary mind-nature present right now: free from deceptive marks and utterly equal, it is the greatness of essence of tathatā, termed the Dharma Jewel. Although in searching for it it is completely unfindable, yet its nature is spontaneously aware by its marvelous understanding, spiritually luminous and unobscured; this is the greatness of attributes of tathatā, termed the Buddha Jewel. All form and mind, primary and secondary rewards, empty space in the ten directions, the thousand suchnesses, and the hundred dharmas are all reflections appearing within this momentary mind, neither identical to nor different from the mind capable of manifesting them, indivisible and unanalyzable; this is the greatness of function of tathatā, termed the Saṅgha Jewel. Spoken of in the ultimate sense, this One Mind Three Jewels is named "Buddha"; therefore, being endowed with boundless merits, one must certainly prostrate with the crown of the head, reverently make offerings, hear the true Dharma spoken by him, practice in accord with the Dharma, and dedicate [merit] toward all-knowledge. Explicating this One Mind Three Jewels is termed the Dharma of teaching; cultivating this One Mind Three Jewels is termed the Dharma of practice; realizing this One Mind Three Jewels is termed the Dharma of fruition. Therefore, having great benefit, one must certainly arouse practice relying on the teaching, attain realization relying on practice, and constantly take delight in practicing the perfections. Realizing this One Mind Three Jewels according to one's measure is termed the "Saṅgha of correct practice"; therefore toward other bodhisattva assemblies one must constantly make offerings, while oneself also correctly cultivates the practice of the two benefits, entering into the count of the Saṅgha. Saying "make offerings to the assembly of bodhisattvas" has two meanings: first, in terms of initial capacities of the provisional and gradual [teachings], admonishing them to distance themselves from the assemblies of the two vehicles, for fear that they will be tainted by attachment to dharmas and fall into their stage; second, in terms of initial capacities of the complete and sudden [teachings], knowing already that the two vehicles will certainly attain buddhahood, and thus generally designating them as bodhisattvas.