大乘義章 10.8

10.8

次辨僧寶。於中三門：一定體性、二明僧德、三開合辨相。體性如何。毘曇法中，僧有二種：一應供僧。與盡諸佛，下極至於凡夫沙彌，通皆是僧。是故檀越僧次請人，不簡上下皆悉得於供僧之福。二三歸僧。唯局分處聲聞人中四果四向以為僧寶；凡夫比丘無德可歸，是以不取；緣覺出世無和合眾，不成僧故，所以不論。彼論之中，住聖菩薩單一無侶，只不成僧，所以不說；佛是佛寶，亦非僧故，所以不論。又聲聞中，唯取五陰實法功德為僧寶體，不說假人以為僧寶，彼宗陰外無別人故。又實德中無漏功德是其僧寶，有漏則非，有漏功德不可量故。成實法中，僧亦有二：一應供僧，與前相似。二三歸僧，大況同前，唯取聲聞不取餘眾。所言異者，聲聞人中四果四向假名行人為僧寶體，不取實德，受供生福唯假人故。大乘法中通而論之，三乘聖眾皆是僧寶；簡大異小，唯取菩薩，於中以彼僧門統攝假人實德悉是僧寶。體性，辨之麁爾。次辨僧德。德有二種：一行、二斷。行德雖眾，要唯三種：一福、二智、三者淨報。施戒忍辱是其福分，般若智分，精進與禪亦福亦智。依精進故修施戒忍四無量等是其福分，起聞思修是其智分，依禪修習四無量等是其福分，修陰界入巧便觀等是其智分。菩薩成就八種勝報，是其報也。此等具辨，如《地持論》。行德如是。斷德亦三，所謂煩惱、業、苦斷也。由前智故能斷煩惱，由前福故能絕諸業，由前淨報能離諸苦。僧德如是。次辨其相。於中開合，廣略不定。總唯一僧。或分為二，二有三門：一就位分二，如《涅槃》說，一假名僧。在見道前未有僧德，假與僧名，名假名僧。二真實僧。位分在於見諦已上，內有實德，名真實僧。二約境分二，謂事和僧及理和僧，隨有行同名事和僧，證理行同名理和僧。三隨法分二，謂羯磨僧及法輪僧。法別不同，汎有三種：一出家眾法，所謂百一羯磨之事，出家比丘四人已上同崇此法，名出家眾法。二出家行法，所謂四依，唯出家者所共行之，名出家行法。何等為四？所謂比丘盡形乞食、著糞掃衣、於樹下坐、有病服陳棄藥，是為四依。問曰：比丘所受禁戒亦是出家同行之法，何故不名出家行法，偏名四依為出家行法？釋言：戒是比丘正體，故廢不論。四依乃是比丘所行，是以偏說。三道俗通法，所謂坐禪學問觀空斷結，如是一切道俗同行，名為通法。三中前二是其僧法，約之辨僧。於彼出家眾法之中，四人已上同一界內，許崇不乖名羯磨僧。於彼出家行法之中，十方同遵和而不乖，名法輪僧。有人說言：四諦之理是其法輪，會諦之解是法輪僧。然彼四諦乃是道俗通行法輪，非是出家僧行法輪。若言四諦是僧法輪，調達破僧說相似語，應說五諦，以何義故宣說五邪？以說五邪為相似故，明知不用四諦之理為僧法輪。又復若以會諦之解為法輪僧者，在家之中三果聖人皆會諦理，應名為僧。彼非僧故，明知不以會諦之解為法輪僧。以此推之，但令出家，莫問凡聖，同遵四依情無乖異，斯皆名為法輪僧也。法輪無漏同異難分，今此具以四句辨之。何等為四？一法輪僧而非無漏，謂出家凡夫，同遵四依，故名法輪；未有聖德，故非無漏。二是無漏非法輪僧，謂在家聖人，內具聖德，故名無漏；不行四依，故非法輪。三亦法輪亦是無漏，謂出家聖人，遵行四依，故是法輪；內具聖德，故是無漏。四非法輪亦非無漏，謂在家凡夫，不行四依，故非法輪；不具聖德，故非無漏。以此推之，法輪無漏同異可知，不得唯將無漏聖人為法輪僧。上來三門分僧為二。或說為三，於中亦有三門差別：一就位分三：一假名僧，位在外凡，未有僧德，假與僧名，名假名僧。二清淨僧，位在內凡。三真實僧，位在於見道已上，內具真德，名真實僧。二就行分三，如《涅槃》說：一破戒雜，身雖持戒慎過不犯，與破戒者共同止住布薩說戒。二愚癡僧，身雖持戒，見己弟子有所毀犯令悔除，見他有犯默而不舉。三清淨僧，身自持戒，見他有犯能教悔除。三大小分三，所謂聲聞、緣覺、菩薩。故經說言「僧者謂三乘眾。」或分為四，如《大智論》說：一啞羊僧，愚癡比丘，不識善惡持犯輕重，隨所犯罪不知悔除，猶如啞羊至死無聲，名啞羊僧；二無羞僧，雖知善惡持犯輕重，內無羞恥，故為毀犯；三有羞僧，識知善惡持犯輕重，內懷羞恥慎過不犯；四真實僧，內具聖德。或分為五，如律毘婆沙說：一群僧，與前四中啞羊相似。二無慚僧，與前四中無羞相似。三別眾僧，身雖不犯而不和布薩說戒。四清淨僧，與前四中有差相似。五者實僧，與前四中真實相似。若復廣分，僧有無量。如《毘曇》中說十四賢聖，《成實》宣說二十七賢，大乘宣說四十一賢，謂十住、十行、十迴向、十地，合為四十，加一等覺為四十一，若通十信有五十一。此等如後賢聖章中具廣分別。別相三寶，辨之麁爾。

Next, the Saṅgha jewel is analyzed. Within this are three gates: first, determining its essential nature; second, explaining the virtues of the Saṅgha; third, distinguishing its characteristics through expansion and integration.

What is its essential nature? In the Abhidharma doctrine, there are two kinds of Saṅgha: First is the Saṅgha worthy of offerings. From the Buddhas above down to ordinary novice monks below, all are collectively the Saṅgha. Therefore, when a donor invites monks according to the Saṅgha's turn without distinguishing between higher and lower, they all obtain the merit of making offerings to the Saṅgha. Second is the Saṅgha of the three refuges. This is restricted solely to the persons of the four fruits and four directions among the śrāvakas, who are taken as the Saṅgha jewel. Ordinary monks have no virtues to take refuge in, and are therefore not accepted. When pratyekabuddhas appear in the world, there is no harmonious assembly, and because they do not form a Saṅgha, they are not discussed. In that treatise, a noble bodhisattva who abides [in the stages] is solitary and without companions, which simply does not form a Saṅgha, and thus is not mentioned; the Buddha is the Buddha jewel and is likewise not the Saṅgha, and thus is not discussed. Furthermore, among the śrāvakas, only the merits of the real dharmas of the five aggregates are taken as the substance of the Saṅgha jewel, and the provisional person is not spoken of as the Saṅgha jewel, because in that school there is no other person outside the aggregates. Furthermore, among the real virtues, the untainted merits are the Saṅgha jewel, while the tainted ones are not, because tainted merits are not venerable. In the Tattvasiddhi doctrine, the Saṅgha also has two kinds: First is the Saṅgha worthy of offerings, which is similar to the former. Second is the Saṅgha of the three refuges, which is generally the same as the former in taking only the śrāvakas and not other assemblies. The difference is that among the śrāvakas, the provisional practitioners of the four fruits and four directions are taken as the substance of the Saṅgha jewel, and the real virtues are not taken, because receiving offerings and generating merit pertains only to the provisional person. Broadly discussed in the Mahāyāna doctrine, the noble assemblies of the three vehicles are all the Saṅgha jewel; selecting the Mahāyāna and distinguishing it from the Hīnayāna, it takes only the bodhisattvas, wherein that gate of the Saṅgha encompasses both the provisional person and the real virtues, all of which are the Saṅgha jewel. This is a rough analysis of its essential nature.

Next, the virtues of the Saṅgha are analyzed. The virtues are of two kinds: first, practice; second, abandonment. Although the virtues of practice are numerous, in essence there are only three kinds: first, merit; second, wisdom; third, pure retribution. Giving, morality, and patience are the portion of merit; prajñā is the portion of wisdom; vigor and dhyāna are both merit and wisdom. Relying on vigor to cultivate giving, morality, patience, the four immeasurables, and so forth is the portion of merit; generating hearing, reflection, and cultivation is the portion of wisdom. Relying on dhyāna to cultivate the four immeasurables and so forth is the portion of merit; cultivating the skillful observation of the aggregates, realms, and sense fields is the portion of wisdom. A bodhisattva achieving the eight kinds of superior retribution is that retribution. These are fully analyzed as in the Bodhisattvabhūmi. Such are the virtues of practice. The virtues of abandonment are also three: namely, the abandonment of afflictions, of karma, and of suffering. Due to the aforementioned wisdom, one is able to sever afflictions; due to the aforementioned merit, one is able to cut off all karma; due to the aforementioned pure retribution, one is able to be free from all suffering. Such are the virtues of the Saṅgha.

Next, its characteristics are analyzed. Within this, expansion and integration, broad and brief, are indefinite. In sum, there is only one Saṅgha. Or it may be divided into two, with three gates for the two: First, division according to stage, as stated in the Nirvāṇa [Sūtra]: 1. The provisional Saṅgha. Before the path of seeing, they do not yet have the virtues of the Saṅgha, but are provisionally given the name of Saṅgha; hence they are called the provisional Saṅgha. 2. The real Saṅgha. Their stage lies at the seeing of the truths and above; inwardly possessing real virtues, they are called the real Saṅgha. Second, division according to object: namely, the Saṅgha harmonious in phenomena and the Saṅgha harmonious in principle. Sharing the same practices according to phenomena is called the Saṅgha harmonious in phenomena; sharing the same practices by realizing the principle is called the Saṅgha harmonious in principle. Third, division according to dharma: namely, the karmavācā Saṅgha and the dharmacakra Saṅgha. The dharmas differ: generally there are three kinds. 1. The dharmas for the monastic assembly: namely, the matters of the one hundred and one karmavācās. Four or more monastic monks jointly upholding this dharma is called the dharmas for the monastic assembly. 2. The dharmas of monastic practice: namely, the four reliances, which are practiced in common solely by renunciants, called the dharmas of monastic practice. What are the four? Namely, that a monk begs for food throughout his life, wears rag robes, sits beneath trees, and takes discarded medicine when sick; these are the four reliances. Question: The prohibitive precepts received by a monk are also dharmas practiced in common by renunciants; why are they not called the dharmas of monastic practice, and only the four reliances are specifically called the dharmas of monastic practice? Explanation: The precepts are the primary substance of a monk, and are therefore set aside and not discussed [here]. The four reliances are precisely that which a monk practices, and therefore they are specifically stated. 3. The dharmas common to both renunciants and laity: namely, sitting in meditation, studying, contemplating emptiness, and severing fetters. All such practices common to renunciants and laity are called common dharmas. Among the three, the former two are the dharmas of the Saṅgha, and the Saṅgha is distinguished with reference to them. Within those dharmas for the monastic assembly, four or more people within the same boundary who approve, uphold, and do not discord are called the karmavācā Saṅgha. Within those dharmas of monastic practice, those in the ten directions who jointly comply in harmony without discord are called the dharmacakra Saṅgha. Some say: 'The principle of the four truths is the dharmacakra, and the understanding that accords with the truths is the dharmacakra Saṅgha.' However, those four truths are the dharmacakra commonly practiced by both renunciants and laity, not the dharmacakra practiced by the monastic Saṅgha. If one were to say that the four truths are the Saṅgha's dharmacakra, then when Devadatta split the Saṅgha by speaking similar words, he ought to have spoken of five truths. For what reason, then, did he proclaim five heresies? Because he preached five heresies as a semblance [of the Dharma], we clearly know that the principle of the four truths is not taken as the Saṅgha's dharmacakra. Furthermore, if the understanding that accords with the truths were taken as the dharmacakra Saṅgha, then since lay noble persons of the three fruits all accord with the principle of the truths, they ought to be called the Saṅgha. Since they are not the Saṅgha, we clearly know that the understanding that accords with the truths is not taken as the dharmacakra Saṅgha. Inferring from this, as long as one has gone forth, regardless of whether ordinary or noble, if they jointly comply with the four reliances without discord in mind, they are all called the dharmacakra Saṅgha. The dharmacakra and the untainted are difficult to distinguish in their identity and difference; now this is fully analyzed with four propositions. What are the four? 1. Dharmacakra Saṅgha but not untainted: namely, ordinary renunciants who jointly comply with the four reliances, hence called dharmacakra, but do not yet have noble virtues, hence not untainted. 2. Untainted but not the dharmacakra Saṅgha: namely, lay noble persons who inwardly possess noble virtues, hence called untainted, but do not practice the four reliances, hence not dharmacakra. 3. Both dharmacakra and untainted: namely, noble renunciants who comply with and practice the four reliances, hence are dharmacakra, and inwardly possess noble virtues, hence are untainted. 4. Neither dharmacakra nor untainted: namely, ordinary laypeople who do not practice the four reliances, hence not dharmacakra, and do not possess noble virtues, hence not untainted. Inferring from this, the identity and difference between the dharmacakra and the untainted can be known; one cannot take only untainted noble persons as the dharmacakra Saṅgha. The preceding three gates divide the Saṅgha into two. Or it may be explained as three, within which there are also three different gates: First, division according to stage into three: 1. The provisional Saṅgha, whose stage is among external ordinary persons, who do not yet have the virtues of the Saṅgha, but are provisionally given the name of Saṅgha; hence called the provisional Saṅgha. 2. The pure Saṅgha, whose stage is among internal ordinary persons. 3. The real Saṅgha, whose stage is at the path of seeing and above; inwardly possessing real virtues, they are called the real Saṅgha. Second, division according to practice into three, as stated in the Nirvāṇa [Sūtra]: 1. Precept-breaking and mixed: although they themselves uphold the precepts and take care not to transgress, they dwell together with precept-breakers to perform the upoṣadha and recite the precepts. 2. Ignorant Saṅgha: although they themselves uphold the precepts, when they see their own disciples commit a transgression they cause them to repent and eliminate it, but when they see others transgress they remain silent and do not bring it up. 3. Pure Saṅgha: they themselves uphold the precepts, and when they see others transgress they are able to instruct them to repent and eliminate it. Third, division into three by the Mahāyāna and Hīnayāna: namely, śrāvakas, pratyekabuddhas, and bodhisattvas. Therefore the sūtra states: 'The Saṅgha refers to the assemblies of the three vehicles.' Or it may be divided into four, as stated in the Mahāprajñāpāramitopadeśa: 1. Dumb-sheep Saṅgha: ignorant monks who do not recognize good and evil or the gravity of upholding and transgressing, and when they commit an offense do not know how to repent and eliminate it, like a dumb sheep making no sound even unto death; hence called the dumb-sheep Saṅgha. 2. Shameless Saṅgha: although knowing good and evil and the gravity of upholding and transgressing, inwardly they lack shame, and therefore transgress. 3. Shameful Saṅgha: recognizing good and evil and the gravity of upholding and transgressing, inwardly they harbor shame and take care not to transgress. 4. Real Saṅgha: inwardly possessing noble virtues. Or it may be divided into five, as stated in the Vinayavibhāṣā: 1. Flock Saṅgha, similar to the dumb sheep among the preceding four. 2. Conscienceless Saṅgha, similar to the shameless among the preceding four. 3. Schismatic Saṅgha: although themselves not transgressing, they do not harmoniously perform the upoṣadha and recite the precepts. 4. Pure Saṅgha, similar to the shameful among the preceding four. 5. Real Saṅgha, similar to the real among the preceding four. If divided further broadly, the Saṅgha is limitless. As the Abhidharma speaks of the fourteen worthy and noble persons, the Tattvasiddhi explains the twenty-seven worthies, and the Mahāyāna explains the forty-one worthies: namely, the ten abodes, the ten practices, the ten dedications, and the ten grounds, which together make forty, adding an equal awakening to make forty-one; if including the ten faiths, there are fifty-one. These are fully analyzed below in the chapter on worthy and noble persons. This is a rough analysis of the distinct characteristics of the Three Jewels.