大乘法苑義林章 6.7

6.7

三乘者，《勝鬘經》說「於未度世間、無依世間，與後際等作無盡歸依。常住歸依者，謂如來、應、正等覺也。法者，即說一乘道。僧者，是三乘眾。」彼經意說：為三乘者所現三身名為佛寶。二乘所修教理行果，一乘方便名一乘道法，竟歸一乘故。《雜集．序》云「敬禮如是大覺尊，無等妙法諸聖眾。」又云「此三佛身是差別義，當知此中亦讚法、僧功德。法寶者，自性因果等義所攝。僧寶者，隨此修學所生諸言所表一切三寶。」安慧意同天親所說，心無偏黨有力皆敬，故言諸表諸聖眾等。《攝論》亦言「稽首大覺諸如來、無等妙法、真聖眾。」無別簡別，故通三乘。

As for the three vehicles, the Śrīmālādevī-sūtra says: "For the world that has not crossed over and the world without reliance, they serve as an inexhaustible refuge equal to aparānta. The eternally abiding refuge is the Tathāgata, Arhat, Samyaksambuddha. The Dharma is the teaching of the path of the one vehicle. The Saṅgha is the assembly of the three vehicles." The intent of that sūtra is: the three bodies manifested for those of the three vehicles are called the Buddha Jewel. The teachings, principles, practices, and fruits cultivated by the two vehicles are the expedients of the one vehicle and are called the Dharma of the path of the one vehicle, because they ultimately return to the one vehicle. The preface of the Samuccayavyākhyā says: "I pay homage to such Greatly Awakened Ones, / The peerless, wondrous Dharma, and all the noble assemblies." It also says: "These three Buddha bodies are differentiated meanings; one should know that herein the virtues of the Dharma and Saṅgha are also praised. The Dharma Jewel is subsumed by meanings such as intrinsic nature, cause, and effect. The Saṅgha Jewel refers to all the Three Jewels expressed by all the teachings generated from practicing and studying according to this." Sthiramati's intent is identical to Vasubandhu's teaching: with a mind devoid of bias, he respects whatever possesses efficacy; therefore he speaks of "all that are expressed, all the noble assemblies," and so forth. The Mahāyānasaṃgraha also says: "I bow my head to the Greatly Awakened Tathāgatas, / The peerless, wondrous Dharma, and the true noble assembly." Because there is no particular exclusion, it encompasses the three vehicles.