大乘法苑義林章 6.11

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.