[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861) › 6.8 # 大乘法苑義林章 6.8 大乘法苑義林章 6.8 - **Language:** Classical Chinese ### [6.8](https://indike.org/pramana/in.bauddha.taisho.1861.6.8) 真實者，三身佛寶。一切無漏教、理、行、果，三乘法寶。一切住向、住果、住道三乘聖眾，名為僧寶，大小乘同真實三寶。《十輪經》第五說「沙門有四：一勝道沙門。三乘無學已離有支，或大菩薩不假他緣，於一切法知見無障，攝受利樂一切有情，皆名勝道沙門所攝，皆唯勝義僧。二示道沙門。其勝義僧及世俗僧，於中或有亦是示道沙門所攝。若有成就別解脫戒真善異生，乃至具足世間正見，彼由記說、變現力故，能廣為他宣說開示諸聖道法，名最下品示道沙門，預流第二、一來第三、不還第四、十地菩薩是名第五示道沙門。三命道沙門。若有成就別解脫戒，軌則所行清淨具足，以道活命，故名命道。又大菩薩為利有情，具足修行六到彼岸，亦名命道。如是勝道、示道、命道三種沙門，名為世間真實福田。」依彼經說，真善異生持別解戒，具足正見說聖道法，名為示道。前異生等具戒六支，名為命道。此二沙門，得名世間真善福田，故真實三寶通異生類。或此不然，聖道現前斷滅煩惱，內理無諍、外事和合，可名僧寶。設非沙門，住聖道者，理無諍故，皆名僧寶，與諸沙門種類同故。若諸異生住戒住見，亦入真實僧寶攝者，則非沙門住戒、見類亦僧寶攝。於理事二皆非和合，云何名僧？福田與僧寶，二義別故，非異生福田亦真僧寶攝。若許異生二種沙門真僧寶者，事和合故，餘類不然。於二說中，後說為善。 > As for the ultimate \[Three Jewels\]: the three bodies are the Buddha Jewel. All anāsrava teachings, principles, practices, and fruits of the three vehicles are the Dharma Jewel. All noble assemblies of the three vehicles abiding in the stages toward the fruits, abiding in the fruits, and abiding in the path are called the Saṅgha Jewel; both the Mahāyāna and Hīnayāna share these ultimate Three Jewels. Chapter Five of the Daśacakra-sūtra says: "There are four kinds of śramaṇa: First, the śramaṇa of the supreme path. Those of the three vehicles without further training who have abandoned the branches of existence, or great bodhisattvas who do not rely on other conditions, possessing unobstructed knowledge and vision regarding all dharmas, who embrace and benefit all sentient beings—all are subsumed under śramaṇas of the supreme path, and all are solely the Saṅgha of ultimate truth. Second, the śramaṇa who demonstrates the path. Both the Saṅgha of ultimate truth and the conventional Saṅgha may also partly be subsumed under the śramaṇa who demonstrates the path. If there are truly virtuous ordinary persons who have achieved the prātimokṣa precepts and are even endowed with mundane correct view, they, through the power of instruction and supernormal manifestation, can broadly expound and reveal the dharmas of the noble path to others; these are called the lowest grade of śramaṇas who demonstrate the path. Stream-enterers are the second, once-returners the third, non-returners the fourth, and bodhisattvas of the ten grounds are the fifth śramaṇas who demonstrate the path. Third, the śramaṇa who lives by the path. If one has achieved the prātimokṣa precepts, is fully endowed with pure behavioral norms, and sustains life through the path, this is called 'living by the path.' Moreover, when great bodhisattvas fully practice the six perfections for the benefit of sentient beings, this is also called 'living by the path.' These three kinds of śramaṇas—supreme path, demonstrating the path, and living by the path—are called the world's real fields of merit." According to that sūtra, truly virtuous ordinary persons who uphold the prātimokṣa precepts, possess correct view, and expound the dharmas of the noble path are called those who demonstrate the path. The aforementioned ordinary persons who possess the precepts and the six limbs are called those who live by the path. These two kinds of śramaṇas are called the world's truly virtuous fields of merit; therefore, the ultimate Three Jewels encompass ordinary beings. Alternatively, this is not so: only when the noble path manifests, eradicating kleśas, with internal non-contention in principle and external harmony in communal affairs, can one be called the Saṅgha Jewel. Even if one is not an ordained śramaṇa, if one abides in the noble path, because of non-contention in principle, all are called the Saṅgha Jewel, being of the same category as śramaṇas. If ordinary persons abiding in precepts and views were also subsumed within the ultimate Saṅgha Jewel, then non-śramaṇas who abide in precepts and views would also be subsumed within the Saṅgha Jewel. Lacking harmony in both principle and affairs, how could they be called Saṅgha? Because the two meanings of field of merit and Saṅgha Jewel are distinct, an ordinary person being a field of merit does not mean they are also subsumed within the real Saṅgha Jewel. If one accepts that the two kinds of ordinary śramaṇas are the real Saṅgha Jewel, it is because of harmony in communal affairs, whereas other classes are not so. Between the two explanations, the latter explanation is the better. > — English (machine translation) (machine translation) - [Previous: 6.7](https://indike.org/pramana/in.bauddha.taisho.1861.6.7) - [Next: 6.9](https://indike.org/pramana/in.bauddha.taisho.1861.6.9) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1861.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.6.8) — English, machine translation ## Linked texts (1) - [大乘大集地藏十輪經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.dasacakraksitigarbhasutra*zh-xuanzang.5.49) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.6.8](https://indike.org/pramana/in.bauddha.taisho.1861.6.8) · Pramāṇa