大乘法苑義林章 6.8

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.