華嚴經明法品內立三寶章 1.17

1.17

初中有三義：一、約事就義門，即佛體上覺照義邊，名為佛寶；則彼佛德軌則義邊，名為法寶；違諍過盡，名為僧寶。三義雖別，然佛德不殊，故云同相。此即以佛無漏功德為體，此義通諸乘，但淺深異耳，唯除人天，以彼不了故。二、約會事從理門，即三寶相雖別，然同以真空妙理為性，故云同也。《涅槃經》云「若能觀三寶，常住同真諦。」我性佛性無別，此即以真空為體。此義通諸教，唯除凡小也。三、約理義融顯門，心性真如中離念本覺，名佛寶；即此中有恒沙性功德可軌用，故名法寶；即此恒沙德冥和不二，名僧寶。故經云「於佛性中即有法、僧也。」又《淨名經》云「佛即是法，法即是眾。」是三寶無為相與虛空等為同相，是故若就覺義而論，並稱為佛；軌則而言，無非是法；冥符和合，莫不皆僧。義說有三，不可為一；然無別體，豈為異也？故云同相。此義通諸教，唯除小乘及始教。同體門竟。

In the first there are three meanings: First, the approach of examining meaning in relation to phenomena: that is, with respect to the Buddha's essence, the aspect of the meaning of awakening and illumination is called the Buddha Jewel; the aspect of the meaning of that Buddha's virtues as a model is called the Dharma Jewel; and the exhaustion of the fault of discord and dispute is called the Saṅgha Jewel. Although the three meanings are distinct, the Buddha's virtues are not different; hence it is called the common characteristic. This takes the Buddha's uncontaminated virtues as the essence; this meaning applies across the vehicles, differing only in shallowness or depth, with the sole exception of humans and devas, because they do not comprehend it. Second, the approach of integrating phenomena into principle: that is, although the characteristics of the Three Jewels are distinct, they identically take true emptiness and wondrous principle as their nature; hence they are said to be common. The Mahāparinirvāṇa-sūtra says: "If one can contemplate the Three Jewels as eternal, they are identical to the ultimate truth." There is no distinction between one's own nature and the Buddha-nature; this takes true emptiness as the essence. This meaning applies across the teachings, with the sole exception of ordinary beings and the Small Vehicle. Third, the approach of the fused manifestation of principle and meaning: within the tathatā of the mind-nature, inherent enlightenment free from thought is called the Buddha Jewel; the fact that within this there are nature-virtues [as numerous as] the sands of the Ganges that can serve as models and functions is called the Dharma Jewel; the fact that these virtues [as numerous as] the sands of the Ganges are tacitly harmonized and non-dual is called the Saṅgha Jewel. Thus a sūtra says: "Within the Buddha-nature there are precisely Dharma and Saṅgha." Furthermore, the Vimalakīrtinirdeśa says: "The Buddha is precisely the Dharma; the Dharma is precisely the assembly." The unconditioned characteristics of these Three Jewels being equal to empty space is their common characteristic. Therefore, if discussed in terms of the meaning of awakening, all are called Buddha; spoken of as a norm, there is none that is not Dharma; tacitly corresponding and harmoniously united, there is none that is not Saṅgha. Spoken of conceptually there are three, which cannot be made one; yet having no separate essence, how could they be different? Hence they are called the common characteristic. This meaning applies across the teachings, with the sole exception of the Small Vehicle and the initial teaching. The section on the common essence is concluded.