大乘法苑義林章 6

English (machine translation) 6

Language: English

The Three Jewels are briefly differentiated by six sections: first, clarifying their types; second, identifying their essential nature; third, explaining their names; fourth, distinguishing their inclusion and exclusion; fifth, revealing their differences; sixth, resolving difficulties.

6.4

Regarding clarifying their types, there are six types: first, identical essence; second, distinct essence; third, the one vehicle; fourth, the three vehicles; fifth, the ultimate; sixth, the institutional. As for identical essence, the Śrīmālādevī-sūtra says: "Taking refuge in the ultimate truth is the final refuge. There is no other Tathāgata, no other two refuges; the Tathāgata is himself the three refuges." The tenth chapter of the Nirvāṇa-sūtra says: "If one can consider the Three Jewels as eternally abiding and identical to the ultimate truth, this is the supreme vow of all Buddhas." It also says: "If one conceives of different marks regarding the Three Jewels, one should know that all of this person's precepts are incomplete; they cannot even attain the bodhi of the two vehicles, much less attain Great Bodhi." It also says: "The Buddha is the Dharma, the Dharma is the Saṅgha, up to Buddha-nature is the Dharmakāya"; hence they are called "identical essence."

6.5

As for distinct essence, in Chapter Five of the Nirvāṇa-sūtra, the Buddha said: "Gautamī! Do not make offerings to me; you should make offerings to the Saṅgha. If you make offerings to the Saṅgha, you will fully complete offerings to the Three Refuges." Mahāprajāpatī said: "Among the Saṅgha there is no Buddha and no Dharma; why do you say that by making offerings to the Saṅgha one fully completes offerings to the Three Refuges?" I told her again: "If you follow my words, that is making offerings to the Buddha. For the sake of liberation, that is making offerings to the Dharma. When the Saṅgha receives them, that is making offerings to the Saṅgha. Therefore, the Three Refuges cannot be made into one. Good son! Sometimes the Tathāgata explains one as three, and sometimes three as one. Such meaning is the realm of the Buddhas, not what śrāvakas and pratyekabuddhas can know."

6.6

As for the one vehicle, the Śrīmālādevī-sūtra says: "When the Dharma of the path of the one vehicle is taught, the ultimate Dharmakāya is attained. Beyond this, there is no further teaching of the Dharma of the one vehicle. For the assembly of the three vehicles, taking refuge is attended by fear; it is not the ultimate refuge." The Xianyang shengjiao lun says: "The Sugata who well taught the wondrous three bodies, / The teaching and realization of the Dharma, fearless and uncontaminated, / And the supreme vehicle, the true sons of the Sage— / I now first praise in meditation with utmost sincerity." The Buddhabhūmi-sūtra-śāstra says: "I bow my head to the unsurpassed, excellent field of merit: / The three bodies, the two truths, and the assembly of the one vehicle." The Lotus Sūtra also says: "In the Buddha lands of the ten directions, / There is only the Dharma of the one vehicle," and so forth.

6.7

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.

6.8

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.

6.9

Regarding the maintained [Three Jewels]: when the World-Honoured One was finally about to enter parinirvāṇa, he resided in the Trāyastriṃśa heaven and expounded the Dharma. King Udayana and others longed for his golden countenance, and carved an image out of sandalwood to make offerings to it. When the Buddha was just descending the jewelled staircase from Trāyastriṃśa, the sandalwood image rose, bowed, and came forward to welcome him; the World-Honoured One rubbed its head and prophesied to the image, saying, 'Maintain [the Dharma] in the future, performing extensive Buddha-work.' Therefore, when the Avataṃsaka speaks of the ten Buddhas, among the first five mundane Buddhas there is the Buddha who maintains [the Dharma]. Furthermore, another sūtra states, 'For those who have not yet crossed over, causes and conditions for their crossing over have also already been made'; that is, the relics, the bodily remains, and the images are all subsumed under the Buddha-jewel that maintains [the Dharma]. After the Buddha's parinirvāṇa, the Dharma has three periods, namely the correct, the semblance, and the final [eras]. Possessing all three—teaching, practice, and realization—is called the correct Dharma. Having only teaching and practice is called the semblance Dharma. Having teaching but nothing else is called the final Dharma. The teaching and practice subsumed under the tainted, as well as the written characters on leaves, are all the Dharma-jewel that maintains [the Dharma], because the three untainted dharmas are the real Dharma-jewel. Among the two śramaṇas who indicate the path and who live by the path, those ordinary persons who possess the precepts and possess [right] view and can maintain [the teaching] in the correct, semblance, and final Dharma [periods] are the Saṅgha that maintains [the Dharma]. Furthermore, among the four śramaṇas expounded in the Daśacakra, the fourth is called the śramaṇa who corrupts the path. Although not real, he is also included in the category of fields of merit. A monk without shame or remorse is called a corpse in my correct Dharma and should be expelled from the clear ocean-like community, as he is not a noble vessel. To that person I do not call myself the Great Master, and that person is also not my disciple. [Yet,] there are monks without shame who give rise to deep reverence and faith toward my relics, my images, my Dharma and Saṅgha, and the precepts cherished by the noble ones; who have no false views themselves and cause others to have none; who can propagate the correct Dharma, praising it without disparaging it; and who constantly make right vows, repeatedly repenting according to their transgressions, so that their karmic hindrances are all eliminated. One should know that the power of this person's faith in the Three Jewels and the precepts surpasses that of all non-Buddhists by many hundreds of thousands of times; wheel-turning kings cannot equal it, let alone other sentient beings. Therefore, sentient beings are exhorted with these words: 'If one has shaved off hair and beard within my Dharma, I never permit him to be reviled, humiliated, interrogated, or punished. These renunciants are protected by the compassionate mindfulness of all Buddhas of the three times; therefore, to slight or revile them is to revile all the Buddhas.' There are monks without shame who break the prohibitive precepts, are not vessels of the noble Dharma, give rise to false views themselves and cause others to give rise to them, and slander the three vehicles without praising the single vehicle. Such precept-breaking, evil-practicing bhikṣus deceive sentient beings and cause them to produce evil views; master and disciple alike sever their roots of goodness and will fall into hell, like swollen, rotten, foul-smelling corpses. If one associates with them, dwells with them, and shares tasks with them, one will be contaminated by the foul filth and lose the wealth of the noble Dharma; master and disciple alike will sever their roots of goodness and will fall into hell. Therefore, if there are none of the first three kinds of śramaṇas, one should seek among those who corrupt the path one who, though having broken the precepts, has not destroyed right view, and draw near to, attend upon, and listen to the essentials of the Dharma from him; one should not draw near to an evil-practicing bhikṣu whose precepts and views are both destroyed. Considering the intention of the preceding text, the first kind of shameless [monk] may also be called the Saṅgha-jewel that maintains [the Dharma], and images of elders and the like are also such. However, the fourth fascicle of that sūtra states: 'If a bhikṣu commits any one offence among the fundamentally grave evil offences, although he is called a precept-breaking, evil-practicing bhikṣu, the discipline he obtained within the harmonious saṅgha of his preceptor is still not severed; until he abandons the śīla he has trained in, the fragrance of white dharmas still follows him. Rulers and others, possessing no discipline, should not slight him or subject him to interrogation and punishment. Although he is not a vessel of the Dharma and defiles the pure assembly, because he has not abandoned the precepts, he still surpasses all white-robed householders. If it is so even for one who commits an inherently grave offence, how much more so for one who commits other minor prohibitive offences.' This text refers to the first kind of shameless monk, who breaks the precepts but possesses [right] view, and therefore may possess the precepts. As for the latter kind of shameless [monk], since his roots of goodness are severed, his precepts are also extinguished accordingly, and he is not subsumed under maintaining [the Saṅgha], because maintaining [the Saṅgha] causes the roots of goodness in others to arise. Since the Dharma follows existence, and that [latter monk] causes goodness to be destroyed, the Dharma follows destruction, so he is not subsumed under maintaining [the Saṅgha].

6.10

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.

6.11

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.

6.12

Fourth, in clarifying their rejection and establishment, there are briefly four meanings: First, the Mahāsāṃghika-vinaya says: 'It is to overturn the non-Buddhist false three jewels.' The Upāsakaśīla-sūtra says: 'If one has already taken refuge in the Buddha, one would rather abandon life and limb than ever take refuge in Īśvara and the like. If one has already taken refuge in the Dharma, one would never take refuge in non-Buddhist texts. If one has already taken refuge in the Saṅgha, one would never take refuge in non-Buddhist false groups.' The Nirvāṇa Sūtra and the Tattvasiddhi-śāstra say the same. Second, the Ratnagotravibhāga, fascicle two, 'Chapter on the Three Jewels', says: 'Based on three meanings: first, the guiding teacher; second, that teacher's Dharma; third, that teacher's disciples. Because that which is realized is immeasurable yet of identical category, they are jointly established as one Dharma. Because the two categories of cause and fruit that can realize it are distinct, they are divided into teacher and disciples.' Third, that treatise also says: 'For people of superior faculties who pursue the Buddha's bodhi, the Buddha Jewel is spoken of. For people of middling faculties who seek spontaneous wisdom and comprehend the dharma of cause and condition, the Dharma Jewel is spoken of. For people of inferior faculties who rely on teachers to receive the Dharma without defying principle or practice, the Saṅgha Jewel is spoken of.' Hence that treatise says: 'Relying on six kinds of persons, the Three Jewels are spoken of: first, the Mahāyāna; second, the middling vehicle; third, the Hīnayāna. As they respectively have faith in the Buddha, faith in the Dharma, and faith in the Saṅgha, they are called six kinds.' Fourth, it is spoken everywhere: the Buddha is like a skilled physician, the Dharma is like wondrous medicine, and the Saṅgha is like the caregiver. Therefore these Three Jewels neither decrease nor increase.

6.13

Fifth, in revealing their distinctions, the Yogācārabhūmi, fascicle sixty-four, says: 'By six characteristics, the Three Jewels are distinguished: First, by characteristic: the characteristic of spontaneous awakening is the Buddha Jewel; the characteristic of the fruit of awakening is the Dharma Jewel; the characteristic of correctly practicing according to the teachings of another is the Saṅgha Jewel. Second, by activity: the activity of turning the wheel of the correct teaching is the Buddha Jewel; the activity of being the cognitive object for abandoning kleśas and suffering is the Dharma Jewel; the activity of valiant increase is the Saṅgha Jewel. Third, by resolute faith: toward the Buddha Jewel one should establish the resolute faith of approaching and serving; toward the Dharma Jewel one should establish the resolute faith of aspiring to realize; toward the Saṅgha Jewel one should establish the resolute faith of dwelling together in harmonious union within the identical dharmatā. Fourth, by practice: toward the Buddha Jewel one should cultivate the correct practice of offerings and service; toward the Dharma Jewel one should cultivate the correct practice of yoga and expedient means; toward the Saṅgha Jewel one should cultivate the correct practice of sharing material goods and the Dharma. Fifth, by recollection: one should recollect the Buddha Jewel by other characteristics, recollect the Dharma Jewel by other characteristics, and recollect the Saṅgha Jewel by other characteristics, meaning [recollecting] that he is the World-Honoured One, and so forth in detail. Sixth, by generating merit: toward the Buddha Jewel, relying on a single sentient being, one generates the most supreme merit; toward the Dharma Jewel, relying precisely on this Dharma, one generates the most supreme merit; toward the Saṅgha Jewel, relying on many sentient beings, one generates the most supreme merit.'

6.14

Sixth, resolving objections. First, on the basis of general principles, there are ten questions and answers. First question: What is the sequence of the differentiated Three Jewels? Answer: There is either a sequence or no sequence. With the identical-essence Three Jewels, they are aspects differentiated within a single essence, and in nature there is neither superior nor inferior, hence there is no earlier or later. However, according to differences in meaning, there is also an earlier and later. The distinctions between the one who awakens, that which is awakened, and the one who awakens following [another] reveal the sequential difference of Buddha, Dharma, and Saṅgha. There are five sequences for the differentiated Three Jewels: 1. The sequence of cause and effect: because the Saṅgha first cultivates, next the Buddha attains perfection, and finally the fruit of the Dharma is obtained. 2. The sequence of object and practice: taking the Dharma as the object, the Saṅgha cultivates the noble practices, and the Buddha fruit is perfected. 3. The sequence of master and disciple: the Nirvāṇa Sūtra says, "That which all Buddhas take as master is the Dharma." In the Bao'en jing, it also says the Dharma comes first, the Buddha Jewel is spoken of next, and the Saṅgha Jewel is spoken of last. 4. The sequence of superior and inferior: all teachings speak of the Buddha, Dharma, and Saṅgha Jewels because there is superiority and inferiority among the one who awakens to that Dharma, that which is awakened to, and the one who receives it following [another]. 5. The sequence according to faith: because one first sees the deportment and moral discipline of the Saṅgha and, having given rise to faith, next turns one's heart toward the truths and so forth realized by them, and finally gives rise to reverence toward their master; thus Saṅgha, Dharma, and Buddha follow in such a sequence. For example, when Śāriputra and others saw the serene deportment of Aśvajit on the road, they wished to hear what he knew; having heard the truth of suffering, he immediately attained the first fruit, and later went to the Buddha's presence to venerate him, listen to the Dharma, and become an arhat. Second question: How narrow or broad are the Three Jewels taken as refuge? Answer: All three are broad in essence, because they encompass the [Three Jewels of] sustaining [the lineage]. Or, their essences are without distinction, because one takes refuge in the real. Third question: Is the Buddha subsumed under the Saṅgha, or is he not subsumed under the Saṅgha? Answer: A sūtra states, "Among the assembly of the Saṅgha there is neither Buddha nor Dharma. How can it be said that making offerings to the Saṅgha fulfills making offerings to the Three Jewels? The Buddha himself declared: 'If you follow my words, then you offer to the Buddha; for the sake of liberation, you offer to the Dharma; when the Saṅgha receives it, you offer to the Saṅgha.' Therefore the three refuges cannot be made into one." Examining the intent of that sūtra, the Buddha is not subsumed under the Saṅgha. If so, how does the sixtieth fascicle of the Yogācārabhūmi state that a field becomes vast through five aspects, the fifth being the ultimate purity of continuity, namely the arhats, and the great community of bhikṣus headed by the Buddha? Since it says "bhikṣus, headed by the Buddha," how can it be said that the Buddha is not subsumed under the Saṅgha Jewel? Answer: Renunciant non-Buddhists are all nominally called "saṅgha." To distinguish them from those followers, [the text says] "headed by the Buddha," revealing that the disciples of the Buddha are either the Buddha or the Saṅgha. Agreeing with the Mahāsāṃghika and others, the Buddha is not subsumed under the Saṅgha. The Mahīśāsaka say that within the Saṅgha there is the Buddha, and therefore one who gives to the Saṅgha obtains a great fruit; it is not that giving separately to the Buddha [is superior], because if the Saṅgha does not receive it, the Buddha also does not receive it. The Dharmaguptaka say that although the Buddha is subsumed within the Saṅgha, giving separately to the Buddha yields a great fruit, not [giving to] the Saṅgha, because his myriad virtues are complete and the [Saṅgha] field is not supreme. If relying on their position, the Buddha falls within the Saṅgha's inclusion. Therefore the Yogācārabhūmi says, "the great community of bhikṣus headed by the Buddha." If that is so, how is what the Nirvāṇa Sūtra says to be reconciled? Answer: Mahāprajāpatī did not know that the Buddha also had a shaved head and dyed robes and was also subsumed under the Saṅgha; the Buddha accommodated her view and therefore spoke distinctively, not intending to state definitively that the Buddha is not included in the Saṅgha. Hence it says, "Sometimes speaking of one as three, and speaking of three as one, is the Buddha's realm, not known to others." Between the two statements, the correct principle should be sought. Fourth question: The superior and inferior among the Buddha, Dharma, and Saṅgha Jewels can be known. Why is it that harming or killing the Buddha or Saṅgha constitutes a mortal offense, while defaming or destroying the Dharma does not constitute a mortal offense? Answer: The Buddha and Saṅgha are living beings who suffer, and [these deeds] were designated as mortal offenses to convert the two vehicles; destroying the Dharma is indeed grave, and the designation of a mortal offense was established to guide bodhisattvas. The Satyakanirgrantha-sūtra, in expounding the five mortal offenses, states that the second is slandering the Dharma of the three vehicles, asserting it to be an improper Dharma, obstructing, hindering, concealing, and hiding it; only fourth does it speak of shedding the Buddha's blood, killing an aśaikṣa, and so forth. The Prajñāpāramitā and Lotus Sūtras also say, "Slandering the Dharma will cause one to fall into the Avīci hells of the ten directions." Therefore, for bodhisattvas, [destroying] the Dharma also constitutes a mortal offense. Fifth question: Harming a transformation body among the three bodies constitutes a mortal offense; killing a cause within the Saṅgha Jewel should also constitute a mortal karma. Answer: The Dharma and reward bodies cannot be harmed; only [harming] the transformation body is called a mortal offense. An aśaikṣa has increased merit, so a mortal offense is incurred only with the fruit. In actual principle, speaking of the faults of the Saṅgha can even be called a mortal offense, how much more so taking the life of a śaikṣa without it being a mortal offense? Shedding the Buddha's blood is still called a mortal offense; slandering the Dharma and reward bodies in principle also constitutes a mortal offense. But it is just that the Buddha is taken as being easily harmed, and the Saṅgha is relied upon as a supreme field; commonly for the two vehicles, they are specifically termed mortal offenses. Sixth question: Among the Saṅgha Jewel of the three vehicles, the bodhisattva is supreme; harming or killing [a bodhisattva of] the ten grounds should constitute a mortal offense. Answer: Manifesting birth in accordance with different classes of beings, there is no bodhisattva who undergoes the five mortal offenses; by the crime of the same class as a mortal offense, harming a bodhisattva of the ten grounds also constitutes a mortal offense. Seventh question: Merit and sin mirror each other; making offerings to the Saṅgha surpasses [offering to] an individual aśaikṣa. Sin and merit are converse: [killing someone in] the Saṅgha, unlike an aśaikṣa, is not a mortal offense. Hence it is said that inviting five hundred arhats individually is not as good as [giving to] a single person in the regular turn of the Saṅgha. Answer: In the sin of killing, both mind and object are elevated, so killing an aśaikṣa is termed a mortal offense; in the merit of offering, both intention and field are supreme, so the merit regarding the Saṅgha is greater. Or, according to the Mahāyāna, the sins and merits are analogous. Eighth question: Those in training and those beyond training harmonize in common tasks and are termed the Saṅgha Jewel; worldly-born and noble-born are both the Saṅgha and equally subsumed under the Jewel. Answer: In harmony in principle and harmony in matters, the two noble ones are without dispute. Worldly-born [monks] have disharmony, possessing harmony in matters but not in principle. The meaning of "Jewel" is that which is precious; the worldly saṅgha is not the Jewel. Ninth question: A single Buddha or a single Dharma is also called Buddha or Dharma; [yet] one monk or two monks are both able to be called the Saṅgha? Answer: "Saṅgha" designates the undertaking of communal tasks; only from a community is it called a saṅgha. As for awakening and maintaining a standard, anything that fits either single one is called Buddha or Dharma. Tenth question: The Daśacakra-sūtra says that there are four kinds of saṅgha: 1. ultimate, 2. conventional, 3. dumb-sheep, and 4. shameless. That is, the Buddha, the bodhisattvas of the ten grounds, solitary realizers, and the [realizers of the] four fruits are called the ultimate saṅgha. If sentient beings wear household dress, do not shave their hair and beards, and do not wear the kāṣāya, although they cannot receive any of the renunciant prātimokṣa precepts and are barred from all karmans, poṣadhas, and pravāraṇās, because they possess the noble Dharma and attain the noble fruits, both the former renunciant noble ones and these lay noble ones are ultimate saṅgha. Those who shave their hair and beards, wear the kāṣāya, and accomplish the renunciant precepts are called the conventional saṅgha; this refers to the wise class of ordinary renunciants. If one does not understand what is an offense and what is not an offense, what is a transgression and what is not a transgression, and does not know how to confess; being dull-witted and obtuse, not relying on virtuous friends, not going to listen [to teachings], and not frequently inquiring into what constitutes sin or merit—they are called the dumb-sheep saṅgha. If sentient beings, for the sake of livelihood, take refuge in my renunciation but transgress and violate the moral discipline, being shameless and unconscionable, not fearing painful fruits, internally rotten like a foul snail, making conch-shell sounds with the conduct of dogs, uttering empty and untrue words, with afflictions proliferating, never performing any superior karma, indulging in gain and fame, licentious in the six sense objects, and slandering the correct Dharma—they are called the shameless saṅgha. Among these, which ones are subsumed under the Saṅgha Jewel? Answer: The first entirely, or a few noble ones in the second, are called the Saṅgha Jewel. The remainder of the second, and the latter two entirely, are ordinary saṅgha and not subsumed under the Jewel.

6.15

Next, on the basis of categories, there are three questions and answers. First question: When matching the vehicles to the Jewels, the Jewels have differentiated and identical; when matching the Jewels to the vehicles, do the vehicles have identical and differentiated? Answer: The teachings do not explicitly reveal this, but in principle it should also be admissible. When speaking only of teaching and practice, the expedient vehicles are three; when discussing the vehicle of principle and fruit, the ultimate is only one. Without blocking any nature, by the metaphor of the animals crossing [the river] they are divided into three; in the ultimate transformation of basis, the realization of partial and complete is not the same. Therefore, discussing principle and fruit, the meaning is divided into three vehicles. Alternatively, the Jewels divide the root and branch of the Dharma, hence opening the two gates of identical and differentiated; the vehicles function to transport the faculties of living beings, hence there are not the three senses of a single essence. Whether interpreting them as symmetrical or asymmetrical, accepting or rejecting is left to one's preference. Second question: For what reason do the Three Jewels have one and three vehicles, and for what meaning do the three vehicles not have three and one Jewels? Answer: The vehicles are established according to faculties, while the Jewels are clarified in correspondence with the vehicles. The Jewels are grounded in what is precious; the vehicles are not established to follow them. Alternatively, although the Jewels are venerable, they are divided into three according to the three types of faculties; since the vehicles transport living beings, they are also divided into three and one according to the Jewels. Or, taking the Jewels as following the vehicles and thus being easy to explain, while the vehicles following the Jewels are difficult to clarify, the two mutually invert and complete each other, and neither is in error. Third question: If the Jewels are established according to faculties and conventionally allowed as sustaining [the lineage], while the vehicles, facing the faculties of living beings, should admit defilement, why is it that only the unconditioned/unbound is called a vehicle? Answer: Only the real is called a Jewel, and the meaning of being unbound is the same. Benefiting and being precious, the sustaining [Jewel] is established accordingly. The vehicles follow the true Jewels; being unbound is called a vehicle. But having the benefit of transporting living beings, the defiled also transports.

6.16

Next, on the basis of essential nature, there are six questions and answers. First question: "Saṅgha" has the meaning of a community; three or more [individuals] are called a saṅgha. The essence of principle is not distinct; how could tathatā have the meaning of a saṅgha? Answer: Awakening relies on non-deliberation, yet it can still be designated with the name of Buddha; the saṅgha is fundamentally not plural, and in principle it can also be marked with the designation of saṅgha. Second question: The three vehicles differ in essence, and later are converged into the one vehicle; the three Jewels differ in their characteristics, can they ultimately form a single Jewel? Answer: Transporting living beings has a beginning and an end, converging the two to return to the one vehicle. Being precious has superior and inferior, and ultimately all return to the single Jewel. Alternatively, the Jewels are precious, having identical and differentiated but no convergence; the vehicles rely on transport, speaking of three and one and being termed a returning convergence. Symmetrical or asymmetrical also follows one's choice. Third question: Matching the vehicles to the Jewels, a returning convergence is accepted in all cases; matching the Jewels to the bodies, there should also be a returning convergence, namely converging the response and transformation [bodies] to return to the Dharmakāya. Answer: Grasping a vehicle as ultimate, one abides in the fruit; to cause them to advance in practice, returning convergence is clarified. There is no one who grasps a body and does not advance; therefore regarding the bodies there is no convergence. If speaking of superior and inferior, all teachings have explicit texts. Fourth question: Since it is accepted that the Three Jewels have identical and differentiated essences, it should be accepted that the three bodies also have an identical essence. Answer: The Jewels are established according to faculties, called identical and differentiated in response to attachments to joy; the bodies benefit different faculties, and without grasping thoughts are merely different. Alternatively, differentiation is established through differences in phenomena, while identity is clarified through equality in principle. Since the Jewels are one and three, the bodies are also three and one. But because differences among the bodies are difficult to comprehend, the various teachings expound them extensively; equality of essence is easy to know, so the sage gave no explicit explanation. Fifth question: Since the Jewels are established according to the vehicles and are accepted as one and three, the bodies, being clarified in relation to the vehicles, should also be three and one. Answer: The essence of the vehicles is just the Jewels, therefore there are one and three; the Buddha is not the two vehicles, therefore there are not three and one. Sixth question: Manifesting the Jewels according to faculties, the Jewels have one and three; manifesting the bodies according to the vehicles, the Buddha has three and one. Answer: The Buddha is entirely the ultimate fruit, not those two vehicles. The rest open superior and inferior, hence there are three and one. Alternatively, although the transformation body is manifested for the two vehicles to accommodate their capacities, it is also divided into three bodies: the fivefold Dharmakāya is called the Dharmakāya, the body born in the royal palace is called the reward body, and other bodies conforming to different classes of beings are called transformation bodies. The three bodies of the one vehicle have already been distinguished as above; therefore, the resolutions of the previous objections have symmetry and asymmetry.

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大乘法苑義林章 — Classical Chinese