大乘法苑義林章 6.7

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.