大乘法苑義林章 6.10

6.10

第二出體性者，同體三寶，即淨法界真如法身。《涅槃經》云「佛即是法，法即是僧，僧即是常，常即虛空，虛空即佛性，佛性即法身。」《說無垢稱經．入不二法門品》寂靜根言：「佛法僧寶分別為二。若了佛性即是法性，法即僧性。如是三寶皆無為相，與虛空等。諸法亦爾。達此名悟不二法門故。」別體三寶，佛以三身佛為自性，如〈三身義林〉說。法謂三乘無漏所攝教理行果四法為性。教謂音聲名句文身，如〈總義林〉說。理謂二諦四諦等理，此有二種：一根本智境，諸法實性故，即二空理。二後得智境，變似彼故，十六諦等。行謂三乘因聖所起二利諸行，果謂三乘無學所得二轉依果。《雜集．序》中，唯說根本智境真如名理法寶，略無後得所變境理。唯說大乘十地因行，不說二乘因所修行。唯說大乘有為果法，不說所餘變化身等亦果法攝。法體如是。若別說者，因所證理是理法寶，因聖所修行是行法寶，無學位中二轉依果是果法寶，所有言教是教法寶。差別法體名為法寶，通五聚法。能依德義及以假者，隨其所應名佛僧寶。五蘊假者及法身義是佛寶，唯取假者為僧寶。是三差別。三乘聖眾具理事和名為僧寶，以具無漏戒、見等故，能依假者方名僧寶。十地菩薩既皆聖位，多同類出。麟角獨覺、天趣亦然，獨勝部行，僧種類故。《報恩經》中，鹿女夫人五百太子出家修道，同一時中得辟支果，不從師受名為獨覺。有多同出，名為部行，如上二界六欲天等。二果四果無出家像，於事非和，理無諍故，是僧種類，皆名僧寶。不同餘宗，有漏身器為無漏依，供養及損故生罪福。《瑜伽》六十四云「先受歸依三乘，皆取見道已上。聲聞有五：一地、二智、三淨、四果、五功德證得。地謂見修及究竟地。獨覺有三，乃至大乘八種亦爾，唯取聖非凡。」《遺教論》云「增長修行者，世及出世間，我等皆南牟」者，二乘聖者名世間修故。一乘者，根本一乘所有三寶，不定種姓方便所修，若法若僧亦是一乘三寶體攝。《法花經》說羊、鹿二車為牛車因，化城亦為寶所方便。故《勝鬘》說「正法住、正法滅、波羅提木叉、毘尼、出家、受具足，此六處為大乘故說。初四是法，後二是僧，故為一乘方便。二寶亦一乘攝。」此義廣如〈一乘義林〉說。雖定種姓法僧二寶後不歸大，由法等等亦名一乘，如《攝論》等十義中說。三乘者，三身佛寶名三乘佛。教雖設異，非宗所明，不須異釋。其他受用、自性身等，大乘佛寶；變化唯是二乘佛寶，雖地前眾十地菩薩亦得見之，非大乘佛。彼地前眾非是大乘僧寶攝故，為彼僧現是彼佛故。若許異生亦僧寶攝，便無是義。根本大乘及方便修，教、理、行、果大乘法寶。麟角獨覺及餘定性所修四法、各隨所應二乘法寶。隨此所修無漏四法能修假者、各即是彼三乘僧寶。真實者、即前所說。同體別體、一乘三乘所有三寶，實義唯取聖位名僧寶，理和以上煩惱斷滅，得道得果可貴可珍，正名僧寶。四沙門中初勝道全，示道、命道各取少分，聖者種類是僧寶攝。異生示道、命道沙門，雖具戒、見能生物利，是真福田，非僧寶攝，無聖道故。福田義廣，寶義局故。同體三寶，廢詮辨實非四諦收，依詮顯旨滅諦所攝。別體、一乘、三乘、真實，皆通滅、道。准下住持，亦苦集攝。住持者，佛寶唯以四處為性。舍利及像，色香味觸為自性故。法寶通以五蘊為性。教謂聲法處，葉字謂四處，行謂三業或五蘊性。故此法寶，五蘊七處以為自性，唯有漏故。住持僧中，上座等像，四處為性。示道、命道二沙門中，諸異生類及以第四污道沙門，壞戒有見不斷善根，悔罪種類五蘊假者，通十二處以為自性。

Second, expounding their essential nature: The Three Jewels of identical essence are the pure dharmadhātu, tathatā, the dharmakāya. The Nirvāṇa Sūtra says: 'The Buddha is the Dharma; the Dharma is the Saṅgha; the Saṅgha is the permanent; the permanent is space; space is the Buddha-nature; the Buddha-nature is the dharmakāya.' In the Vimalakīrtinirdeśa-sūtra, 'Chapter on Entering the Dharma Gate of Non-Duality', Śāntendriya says: 'The jewels of the Buddha, Dharma, and Saṅgha are differentiated into two. If one understands that Buddha-nature is dharmatā, and that the Dharma is the nature of the Saṅgha, such Three Jewels all have the mark of the unconditioned, equal to space. All phenomena are also like this. Comprehending this is called awakening to the Dharma gate of non-duality.' As for the Three Jewels of differentiated essence, the Buddha has the three bodies of the Buddha as his self-nature, as expounded in the 'Chapter on the Meaning of the Three Bodies'. The Dharma takes the four dharmas—teaching, principle, practice, and fruit—subsumed under the untainted of the three vehicles as its nature. Teaching refers to sounds, names, phrases, and syllables, as expounded in the 'Chapter on General Meanings'. Principle refers to principles such as the two truths and the four truths; of this there are two kinds: first, the objective domain of fundamental wisdom, because it is the true nature of all phenomena, namely the principle of the two emptinesses; second, the objective domain of subsequent wisdom, because it transforms into a resemblance of that, namely the sixteen truths and so forth. Practice refers to the various practices of mutual benefit that arise from the noble ones in the causal stage of the three vehicles. Fruit refers to the fruits of the two transformations of the basis attained by the non-learners of the three vehicles. In the preface to the Abhidharmasamuccayavyākhyā, it is only stated that tathatā, the objective domain of fundamental wisdom, is called the principle Dharma-jewel, omitting the principle that is the transformed domain of subsequent wisdom. It only speaks of the causal practices of the ten grounds of the Mahāyāna, not mentioning the causal practices cultivated by the two vehicles. It only speaks of the conditioned fruitional dharmas of the Mahāyāna, not mentioning that the remaining transformation bodies and so forth are also subsumed under fruitional dharmas. Such is the essence of the Dharma. If expounded separately: the principle realized in the causal stage is the principle Dharma-jewel; the practices cultivated by the noble ones in the causal stage are the practice Dharma-jewel; the fruits of the two transformations of the basis in the stage of non-learning are the fruit Dharma-jewel; all spoken teachings are the teaching Dharma-jewel. The differentiated essences of dharma are called the Dharma-jewel, extending across the five categories of dharmas. The virtuous meanings that depend on them, as well as designated persons, are called the Buddha- and Saṅgha-jewels as appropriate. The designated person of the five aggregates and the meaning of the dharmakāya are the Buddha-jewel; only the designated person is taken as the Saṅgha-jewel. These are the three distinctions. The noble assemblies of the three vehicles, possessing harmony in both principle and matter, are called the Saṅgha-jewel; because they possess untainted precepts, views, and so forth, only the designated persons that depend on them are called the Saṅgha-jewel. Since bodhisattvas of the ten grounds are all in the noble stage, many emerge of the same kind. The rhinoceros-horn pratyekabuddha and the heavenly destinies are also like this: they form solitary-superior and flock-traveling groups, because they belong to the category of the Saṅgha. In the Bao'en jing, Lady Mṛgāra's five hundred prince sons went forth to cultivate the path, and attained the fruit of a pratyekabuddha at the same time; not receiving [instruction] from a master, they were called pratyekabuddhas. Many emerging together are called flock-traveling, like the upper two realms, the six desire heavens, and so forth. Those of the second and fourth fruits who lack the appearance of renunciants do not have harmony in matter, but because they have no dispute in principle, they belong to the category of the Saṅgha and are all called the Saṅgha-jewel. Unlike other schools, where the tainted bodily vessel is the support of the untainted, and making offerings to it or harming it produces merit or sin. The Yogācārabhūmi, fascicle sixty-four, states: 'Those who first received refuge in the three vehicles are all taken from the path of seeing and above. Śrāvakas have five: first, grounds; second, wisdoms; third, purifications; fourth, fruits; fifth, attainment of virtues. Grounds refers to the grounds of seeing, cultivation, and the ultimate. Pratyekabuddhas have three, and so forth up to the eight kinds of the Mahāyāna, which are also like this; they take only the noble, not the ordinary.' The Yijiao lun says: 'Those whose cultivation increases, mundane and supramundane, to them we all pay homage'—this is because the noble ones of the two vehicles are called mundane cultivators. Regarding the single vehicle: all Three Jewels belonging to the fundamental single vehicle, and whatever Dharma or Saṅgha is cultivated as an expedient means by those of indeterminate lineage, are also subsumed under the essence of the Three Jewels of the single vehicle. The Lotus Sūtra speaks of the goat and deer carts as the cause of the ox cart, and the conjured city is also an expedient means for the jewel place. Therefore the Śrīmālādevī-sūtra says: 'The abiding of the correct Dharma, the cessation of the correct Dharma, the prātimokṣa, the vinaya, renunciation, and receiving full ordination—these six points are taught for the sake of the Mahāyāna. The first four are the Dharma, the latter two are the Saṅgha; therefore they are expedients of the single vehicle. The two jewels are also subsumed under the single vehicle.' This meaning is expounded in detail in the 'Chapter on the Meaning of the Single Vehicle'. Even though the Dharma- and Saṅgha-jewels of those of determinate lineage ultimately do not return to the Great [Vehicle], due to the equality of dharmas and so forth they are also called the single vehicle, as expounded among the ten meanings in the Mahāyānasaṃgraha and other texts. Regarding the three vehicles: the Buddha-jewel of the three bodies is called the Buddha of the three vehicles. Although the teachings set forth differences, this is not what is clarified by our school and does not require a different explanation. His other-enjoyment body, svābhāvikakāya, and so forth are the Mahāyāna Buddha-jewel; the transformation body is solely the Buddha-jewel of the two vehicles, which, although assembly members prior to the grounds and bodhisattvas of the ten grounds can also see, is not the Mahāyāna Buddha. Because those assembly members prior to the grounds are not subsumed under the Mahāyāna Saṅgha-jewel, and it is manifested for that saṅgha, it is their Buddha. If one allows that ordinary persons are also subsumed under the Saṅgha-jewel, this meaning would not hold. The teaching, principle, practice, and fruit of the fundamental Mahāyāna and expedient cultivation are the Mahāyāna Dharma-jewel. The four dharmas cultivated by rhinoceros-horn pratyekabuddhas and others of determinate nature are, as appropriate, the Dharma-jewel of the two vehicles. The designated persons capable of cultivating these untainted four dharmas that they cultivate are respectively the Saṅgha-jewels of those three vehicles. Regarding the real [Three Jewels]: they are as expounded previously. Of all Three Jewels—identical in essence or differentiated in essence, of the single vehicle or the three vehicles—in the real sense, only the noble stage is taken as the Saṅgha-jewel; above harmony in principle, their defilements are severed and destroyed, and having attained the path and attained the fruit, they are estimable and precious, rightly called the Saṅgha-jewel. Among the four śramaṇas, the first, who excels on the path, is taken completely; those who indicate the path and who live by the path are each taken in small part; those belonging to the category of noble ones are subsumed under the Saṅgha-jewel. The ordinary śramaṇas who indicate the path and who live by the path, although possessing precepts and views and able to bring benefit to beings, being true fields of merit, are not subsumed under the Saṅgha-jewel, because they lack the noble path. The meaning of a field of merit is broad, whereas the meaning of a jewel is narrow. The Three Jewels of identical essence, setting aside verbal explanations to discern reality, are not included in the four truths; relying on verbal explanations to reveal their import, they are subsumed under the truth of cessation. Those of differentiated essence, of the single vehicle, of the three vehicles, and the real, all extend across cessation and path. In accordance with the maintained below, they are also subsumed under suffering and origination. Regarding the maintained [Three Jewels]: the Buddha-jewel has solely four āyatanas as its nature, because relics and images take visible form, smell, taste, and tangibles as their self-nature. The Dharma-jewel broadly takes the five aggregates as its nature. Teaching refers to the sound and dharma āyatanas; written characters on leaves refer to four āyatanas; practice refers to the three karmas or has the five aggregates as its nature. Therefore this Dharma-jewel takes the five aggregates and seven āyatanas as its self-nature, being solely tainted. Among the maintained Saṅgha, images of elders and the like take four āyatanas as their nature. Among the two śramaṇas who indicate the path and who live by the path, the various ordinary persons, as well as the fourth śramaṇa who corrupts the path, who breaks the precepts but has [right] view and does not sever the roots of goodness, belonging to the category of those who repent their offences, being designated persons of the five aggregates, broadly take the twelve āyatanas as their self-nature.