[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) › [華嚴經內章門等雜孔目章](https://indike.org/pramana/in.bauddha.taisho.1870) › 2.55 # 華嚴經內章門等雜孔目章 2.55 華嚴經內章門等雜孔目章 2.55 - **Language:** Classical Chinese ### [2.55](https://indike.org/pramana/in.bauddha.taisho.1870.2.55) 三寶義者，三是數，寶是可貴義。能昇行者遠離生死、得勝菩提，可貴名寶。謂佛法僧三寶之義，略有三種：一同相三寶、二別相三寶、三住持三寶。同相三寶者，謂同一法性真如有三義不同，謂覺義、軌法義、和合義，故說三寶。二別相者，謂在緣中尊義是佛，謂同世間身、二身、一身二身三身四身十身等，如問答中辨；法謂理教行果及無盡教義等；僧謂有漏無漏住持羯磨聲聞菩薩摩訶薩等。三住持三寶，有二種：一相住持，所謂素畫彫檀等佛、二謂紙素言聲等法、三謂有漏無漏剃頭袈裟等僧。二理住持，謂法性真如，與凡聖為依，一生依、二境界依，資持建立名理住持。三寶通五教：一在世間、二聲聞緣覺、三漸教菩薩所學、四頓教菩薩所學、五一乘普賢解行見聞等所學，其義準以可知。一乘三寶相者，如下經言，略有十門：一菩薩摩訶薩教化眾生發菩提心，是故能令佛寶不斷；二開示甚深諸妙法藏，是故能令法寶不斷；三具足受持威儀教法，是故能令僧寶不斷；四復次悉能讚歎一切大願，是故能令佛寶不斷；五分別解說十二緣起，是故能令法寶不斷；六行六和敬，是故能令僧寶不斷；七復次下佛種子於眾生田，生正覺芽，是故能令佛寶不斷；八不惜身命護持三寶，是故能令法寶不斷；九善御大眾心無憂惱，是故能令僧寶不斷；十去來今佛所說正法，不違其教，是故能令三寶不斷。此十三寶一乘教攝。何以故？十三寶相在修行心證，比教智處無不顯現，即是住持，成其大益。所以說十者，欲顯無量故。此通因陀羅及微細處，二乘小乘即無此相。餘義如別章。 > As for the meaning of the Three Jewels: 'three' is a number; 'jewel' has the meaning of being precious. Being able to elevate practitioners to distance themselves from saṃsāra and attain superior bodhi, being precious, they are called jewels. That is, the meaning of the Three Jewels—the Buddha, Dharma, and Saṅgha—briefly has three kinds: first, the Three Jewels of identical characteristics; second, the Three Jewels of distinct characteristics; third, the Three Jewels that maintain the lineage. The Three Jewels of identical characteristics means that the single dharmatā-tathatā has three different meanings, namely the meaning of awakening, the meaning of standard/model, and the meaning of harmony; hence they are called the Three Jewels. Second, distinct characteristics means that, in conditions, the meaning of being supreme is the Buddha—namely, the body shared with the world, the two bodies, the single body, two bodies, three bodies, four bodies, ten bodies, and so forth, as distinguished in the questions and answers; the Dharma refers to principle, teaching, practice, fruit, inexhaustible doctrinal meanings, and so forth; the Saṅgha refers to the defiled and undefiled, those who maintain the lineage through karmavācanā, śrāvakas, bodhisattva-mahāsattvas, and so forth. Third, the Three Jewels that maintain the lineage has two kinds: first, the maintenance of forms—namely, Buddhas made of plain silk, paintings, carved sandalwood, and so forth; second, the Dharma of paper, silk, spoken sounds, and so forth; third, the Saṅgha of defiled and undefiled shaved heads, kāṣāyas, and so forth. Second, the maintenance of principle refers to the dharmatā-tathatā acting as the reliance for both ordinary beings and nobles: first, the reliance for arising; second, the reliance as the cognitive object; nourishing, supporting, and establishing are called the maintenance of principle. The Three Jewels span the five teachings: first, in the world; second, śrāvakas and pratyekabuddhas; third, that studied by bodhisattvas of the gradual teaching; fourth, that studied by bodhisattvas of the sudden teaching; fifth, that studied through the understanding, practice, seeing, and hearing of Samantabhadra in the Ekayāna; its meaning can be known by analogy. The characteristics of the Three Jewels of the Ekayāna are, as the sūtra says below, briefly of ten gates: first, a bodhisattva-mahāsattva teaches and transforms sentient beings to generate the bodhicitta, and therefore can cause the Buddha jewel not to be severed; second, revealing the extremely profound, wondrous dharma-treasuries, and therefore can cause the Dharma jewel not to be severed; third, fully receiving and upholding the teachings of deportment, and therefore can cause the Saṅgha jewel not to be severed; fourth, furthermore, being able to praise all great vows, and therefore can cause the Buddha jewel not to be severed; fifth, analyzing and explaining the twelve links of pratītyasamutpāda, and therefore can cause the Dharma jewel not to be severed; sixth, practicing the six points of reverent harmony, and therefore can cause the Saṅgha jewel not to be severed; seventh, furthermore, planting the Buddha-seed in the field of sentient beings to sprout the shoot of right awakening, and therefore can cause the Buddha jewel not to be severed; eighth, sparing neither body nor life to protect and uphold the Three Jewels, and therefore can cause the Dharma jewel not to be severed; ninth, skillfully guiding the great assembly so their minds are without anxiety or affliction, and therefore can cause the Saṅgha jewel not to be severed; tenth, not contravening the teachings of the correct Dharma spoken by the Buddhas of past, future, and present, and therefore can cause the Three Jewels not to be severed. These ten Three Jewels are subsumed under the Ekayāna teaching. Why is this? Because the characteristics of these ten Three Jewels reside in the practitioner's mental realization, and there is nowhere in the scope of teaching and wisdom where they do not manifest; this is precisely the maintenance \[of the lineage\], accomplishing its great benefit. The reason ten are spoken of is to reveal boundlessness. This extends to Indra\['s net\] and the subtle realm; the two vehicles and the Hīnayāna do not have these characteristics. The remaining meanings are as in the separate chapter. > — English (machine translation) (machine translation) - [Previous: 2.54](https://indike.org/pramana/in.bauddha.taisho.1870.2.54) - [Next: 2.56](https://indike.org/pramana/in.bauddha.taisho.1870.2.56) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1870.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1870~en-mt.2.55) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*zh-buddhabhadra.10.24) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1870.2.55](https://indike.org/pramana/in.bauddha.taisho.1870.2.55) · Pramāṇa