大乘義章 10.9

10.9

一體如何？於中分別，略有三義：一就事論。就佛體上，隨義分三：覺照義邊說為佛寶，即彼佛德有可軌義說為法寶，違諍過盡說為僧寶。此三義別，德體不殊，故名一體。此之一義，《毘曇》、《成實》、大乘法中齊具有之，不偏在大。二就破相空理以論。三寶事別，體空不殊，故名一體，亦名同體。此義唯在大乘，《成實》、《毘曇》中無，彼宗不說法體空故。三就實論一。三寶雖別，莫不皆用實性為體。於中辨一，隨法不定。若就涅槃開出三寶，三寶即於一大涅槃名為一體。故《涅槃》云「我示三事，即是涅槃。」若就性以辨三寶，三寶即性，名為一體。故《涅槃》云「如是三歸，即是我性。」若就真諦以分三寶，三寶即真名為一體。故《涅槃》云「若能觀三寶常住，同真諦我性佛性無二無別。」若就常義以辨三寶，三寶即常名為一體。故經說言「我曾不說佛法聖僧有差別相，唯說常恒無有變易無差別耳。」若就不二法門以辨三，三即不二，名為一體。故經說言「佛即是法，法即是僧。」此之三寶皆無為相，與虛空等，一切法亦爾。斯乃一切法界門中隨就何法辨一皆爾。一體三寶辨之既然，諸法一體類皆像此。此之一義局在大乘，小乘中無。一體三寶，辨之略爾。

What is the single essence? Within this, three meanings are briefly distinguished: First, discussing in terms of phenomena. On the Buddha's substance, it is divided into three according to meaning: in terms of awakening and illumination, it is called the Buddha jewel; that very Buddha-virtue possessing the quality of an exemplar is called the Dharma jewel; the ending of the faults of dispute is called the Saṅgha jewel. These three meanings differ, but the substance of virtue is not distinct; hence it is called a single essence. This single meaning is equally present in the Abhidharma, Tattvasiddhi, and Mahāyāna doctrines, not restricted to the Mahāyāna alone. Second, discussing in terms of the empty principle that refutes characteristics. The phenomena of the Three Jewels differ, but their essential emptiness is not distinct; hence it is called a single essence, and also called identical essence. This meaning exists only in the Mahāyāna and is absent in the Tattvasiddhi and Abhidharma, because those schools do not teach that the substance of dharmas is empty. Third, discussing oneness in terms of the real. Although the Three Jewels differ, none do not take the real nature as their substance. In analyzing oneness within this, it is indefinite according to the dharma. If the Three Jewels are opened out in terms of nirvāṇa, the Three Jewels in terms of the one great nirvāṇa are called a single essence. Therefore the Nirvāṇa [Sūtra] says: 'I show three things, which are precisely nirvāṇa.' If the Three Jewels are distinguished in terms of nature, the Three Jewels are precisely the nature, called a single essence. Therefore the Nirvāṇa [Sūtra] says: 'Such three refuges are precisely my nature.' If the Three Jewels are divided in terms of the ultimate truth, the Three Jewels are precisely the real, called a single essence. Therefore the Nirvāṇa [Sūtra] says: 'If one can contemplate the Three Jewels as permanently abiding, identical with the ultimate truth, my nature, and the Buddha-nature, without duality or difference.' If the Three Jewels are distinguished in terms of permanence, the Three Jewels are precisely permanent, called a single essence. Therefore the sūtra states: 'I have never said that the Buddha, the Dharma, and the noble Saṅgha have differentiated characteristics; I have only said that they are permanent, eternal, without change, and non-differentiated.' If the three are distinguished in terms of the non-dual Dharma gate, the three are precisely non-dual, called a single essence. Therefore the sūtra states: 'The Buddha is precisely the Dharma, and the Dharma is precisely the Saṅgha.' These Three Jewels are all unconditioned in characteristic, equal to empty space, and all dharmas are likewise so. Thus, within the gates of all dharmadhātus, analyzing oneness with reference to whatever dharma is always like this. As the Three Jewels of a single essence are thus analyzed, the single essence of all dharmas is analogous to this. This single meaning is restricted to the Mahāyāna and absent in the Hīnayāna. This is a brief analysis of the Three Jewels of a single essence.