大乘法苑義林章 6.11

6.11

第三釋名字者，初釋通名。三者是數，謂佛、法、僧。此三種稱寶，合有六義。《寶性論》「問：以何義故，佛、法、眾僧說名為寶？偈言：真寶世希有，明淨及勢力，能莊嚴世間，最上不變等。」依彼六種相似相對，佛法眾僧說名為寶。一世間難得，無善眾生百千萬劫不能得故，此真實寶世希有故。二無垢，以離一切有漏諸行極明淨故。三威德，具六神通，威德自在有勢力或。四莊嚴世間，以能莊嚴出世間法故，此亦能莊嚴世間。五勝妙，是出世法極最上故。六不可改異，以得無漏，世間八法不能傾動，恒不變故。如世七珍具此六相。三體亦爾，故皆名寶，帶數釋也。相似相對是譬喻義，梵云馞陀，訛略云佛。《涅槃經》云「佛者名覺。既自覺悟，復能覺他。譬如有人覺知有賊，賊無能為。菩薩能覺無量煩惱，既覺了已，令諸煩惱無所能為，是故名佛。」〈菩薩地〉說「於三聚法平等開覺，故名為佛。」《佛地論》云「具二種智，能覺自他。」有覺之者，總有別慧，依主為名。達磨云法，《分廣經》云「軌則名法」。《成唯識》云「法謂軌持。能持自相，軌生解故。」《涅槃經》說「法名不覺。僧伽云眾，於理於事無乖諍故。」此有三種：一理和僧，三人已上雖方名僧。麟角獨覺及餘聖者，設獨一出，彼種類故，亦得名僧。二事和僧，三人已上皆是僧體，從多論故。彼國之法一名為一，二名為身，自三已上皆名為多。如辨法事四人方成，一人白言大德僧聽，所和三人得名僧故。若四是僧，豈能白者而自白耶？欲顯和合從多人故，自三已上皆得名僧。三辨事僧，謂四人、五人、十人、二十，能所白中具足和合辨法事故。非者和體。此法僧名皆非六釋，唯一字名，無簡別故。若置寶言，三皆持業。

Third, in explaining their names: first is to explain their general name. 'Three' is a number, referring to the Buddha, the Dharma, and the Saṅgha. These three are called 'jewels' (ratna) through a total of six meanings. The Ratnagotravibhāga asks: 'For what meaning are the Buddha, Dharma, and Assembly of Monks said to be jewels? A verse says: True jewels are rare in the world, / Pure and endowed with power, / Able to adorn the world, / Supreme, changeless, and so forth.' Based on those six kinds of similarities and correspondences, the Buddha, Dharma, and Assembly of Monks are called jewels. First, they are difficult to encounter in the world: because sentient beings devoid of good [roots] cannot attain them in hundreds of thousands of millions of kalpas, this true jewel is rare in the world. Second, they are stainless: because they are free from all sāsrava conditioned states, they are exceedingly clear and pure. Third, they have majestic virtue: possessing the six supernatural knowledges, their majestic virtue is masterly and endowed with power. Fourth, they adorn the world: because they can adorn supramundane dharmas, they can likewise adorn the world. Fifth, they are supremely excellent: because supramundane dharmas are the utmost supreme. Sixth, they cannot be altered: because having attained the anāsrava, the eight worldly conditions cannot perturb them, being ever changeless. Just as the seven treasures in the world possess these six marks, the three essences likewise do so; therefore they are all named jewels, which is an analysis including number (saṃkhyā-tatpuruṣa / dvigu). Similarity and correspondence constitute the sense of metaphor. In Sanskrit it is buddha; in mistaken abridgement it is called fo. The Nirvāṇa Sūtra says: 'A Buddha is called an Awakened One. Having awakened himself, he can further awaken others. Just as when someone perceives a thief, the thief can accomplish nothing; a bodhisattva can perceive immeasurable kleśas, and once having perceived them, causes the kleśas to be unable to accomplish anything; therefore he is called Buddha.' The 'Bodhisattvabhūmi' says: 'Because one is equally and openly awakened to the three collections of phenomena, one is called a Buddha.' The Buddhabhūmi-śāstra says: 'Possessing two kinds of wisdom, one can awaken oneself and others.' 'One who possesses awakening': the possessor of this distinct prajñā is named by dependent relationship (tatpuruṣa). Dharma is dharma; the *Vaipulya-sūtra says: 'A model or standard is called dharma.' The Cheng weishi lun says: 'Dharma refers to modeling and holding. It can hold its own specific characteristic, and model [it so as to] produce understanding.' The Nirvāṇa Sūtra says: 'Dharma is called non-awakening. Saṅgha is called assembly, because there is no contradiction or contention in principle or practice.' This has three kinds: First, the assembly harmonious in principle. Although it is properly called a saṅgha only from three persons upward, rhinoceros-horn solitary realizers and other noble ones, even if appearing solitary and alone, can also be called a saṅgha because they are of that category. Second, the assembly harmonious in practical matters. Three persons or more all constitute the essence of the saṅgha, being designated in terms of the majority. According to the usage of that country (India), one is called 'one', two are called a 'pair' (body), and from three upward all are called 'many'. Just as when carrying out monastic procedures (karmavācanā) four persons are required to accomplish it: one person announces, 'Let the venerable Saṅgha listen,' and the three harmonious persons who are addressed receive the name saṅgha. If the four [collectively] were the saṅgha, how could the announcer announce to himself? In order to reveal that harmony depends upon multiple persons, from three upward all can receive the name saṅgha. Third, the assembly that executes matters: that is, four persons, five persons, ten persons, or twenty persons, fully possessing harmony among the announcer and those addressed to carry out monastic procedures; it is not merely the essence of harmony. These names 'dharma' and 'saṅgha' do not fall under any of the six compound analyses (ṣaṭsamāsa), being single-word names devoid of differentiation. If one attaches the word 'jewel' (ratna), all three are karmadhāraya compounds.