[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) › [華嚴經明法品內立三寶章](https://indike.org/pramana/in.bauddha.taisho.1874) › 1.19 # 華嚴經明法品內立三寶章 1.19 華嚴經明法品內立三寶章 1.19 - **Language:** Classical Chinese ### [1.19](https://indike.org/pramana/in.bauddha.taisho.1874.1.19) 法寶體者，小乘中理故行果：一、以四諦十六行等為理法體。二、小乘三藏教等音聲名句文聲處、法處二法為教法體。三、以菩薩無漏五蘊，即見道八忍、八智斷非想結，九無間、八解脫，合三十三心，在家四果及辟支無漏五蘊等，雖有理和、無事和，並是向道法寶攝，此依毘曇宗。若依成實等，三乘無漏在家出家，總屬助道法寶，但以假人為佛僧，故彼論云「信佛有一切智，名信佛，信此真智名信法。」故得知也。四、以佛及二乘所得涅槃為果法寶，以相好身及等智等有助成無漏智故，相從亦入佛僧攝。涅槃非助彼故，是法寶故也。問：涅槃是滅諦，助道是道諦，教法屬苦集，是則一理法寶已具攝盡，何假後三邪？答：依毘曇宗有二門：一、壞緣者，不分三寶境界差別，若於此門中理實收盡；二、不壞緣者，建立三寶等差別，是故就此事中最勝義故立後三法，理亦無違。此義云何？如道有二種：一事道，謂戒定等；二理道，謂道如跡乘。此四冥通，是前道諦，戒等約事，屬前助道，以理事異故、通別異故分二也。滅亦二種：一事滅，以離惑業品數上下，令滅有優劣，故是事滅，屬彼果法；二理滅，謂盡止妙出。此四冥通，是前滅諦，亦理事異故分二也。苦無我等是所詮理，教是能詮，就勝分二也。問：佛、僧俱是人，何不但立人法二寶？答：因果異故分二也。問：若爾，法中亦有因果，何不立四寶？答：人用強勝，能秉持法，是故分二。法不自弘，用劣故，合為一寶也。若三乘中，或內以四諦十六行，及三無性等理為理法寶；二以三藏十二分教假實二法、識所變等為教法體；三以諸道品、六度等為行法體；四以涅槃、菩提等為果法體，仍此四法皆即空無分別，如《般若經》說，當知此約始教說也。或以真如體相為理法，從真所流為教法，從真內薰及依淨教所起諸行為行法，此行契真證理究竟為果法，是故四義迴轉，唯一真如也。此如《起信》等說。問：此中果法與佛、行法與僧，各何別邪？答：約如來所成義邊，總屬佛寶；約諸菩薩施學義邊，總屬法寶。行中約上地所得義邊，為僧寶；下地所學義邊，為法寶。義理差別，約法體不殊也。當知此就終教說。或以離言真法為法寶，如此經云云，當知此約頓教顯耳。若依一乘，約有十法，謂理、事、教、義、因、果、人、法、解、行，皆就軌範義說，具足主伴，無盡因陀羅網等，如此經說，此據別教言。若攝方便，前諸教法並在其中。餘可准知。 > As for the essence of the Dharma Jewel, in the Hinayāna it consists of principle, practice, and fruition: 1. It takes the four truths, the sixteen aspects \[of the truths\], and so forth as the essence of the Dharma of principle. 2. It takes the two dharmas of the sound āyatana and dharma āyatana—the sounds, names, phrases, and phonemes of the teachings of the Hinayāna Tripiṭaka and so forth—as the essence of the Dharma of teaching. 3. It takes the uncontaminated five aggregates of a bodhisattva—namely, cutting off the fetters of the stage of neither-conceptualization-nor-non-conceptualization through the eight patiences and eight knowledges of the path of seeing, with the nine uninterrupted \[paths\] and eight liberations, amounting to thirty-three minds—as well as the uncontaminated five aggregates of householders possessing the four fruits and pratyekabuddhas, etc.: although these have harmony in principle, they lack harmony in phenomena, and all are subsumed under the Dharma Jewel conducive to the path. This is according to the Abhidharma school. If according to the Satyasiddhi and others, the uncontaminated \[dharmas\] of the householders and renunciants of the three vehicles generally belong to the auxiliary-path Dharma Jewel, but nominal persons are taken as the Buddha and the Saṅgha; hence that treatise says: "Believing that the Buddha possesses all knowledge is called believing in the Buddha; believing in this true knowledge is called believing in the Dharma." Therefore we know this. 4. It takes the nirvāṇa attained by the Buddha and the two vehicles as the Dharma Jewel of fruition. Because the body with the marks and signs, conventional wisdom, and so on assist in accomplishing uncontaminated wisdom, they are by association also subsumed under the Buddha and Saṅgha. Nirvāṇa does not assist them, and therefore it is the Dharma Jewel. Question: Nirvāṇa is the truth of cessation; the auxiliary path is the truth of the path; and the Dharma of teaching belongs to suffering and origination. If so, then the one Dharma Jewel of principle already completely subsumes all of them; why rely on the latter three? Answer: According to the Abhidharma school, there are two approaches: First, the approach of dissolving conditions does not differentiate the distinctions among the spheres of the Three Jewels; within this approach, the principle indeed fully subsumes them. Second, the approach of not dissolving conditions establishes the distinctions of the Three Jewels and so on; therefore, taking what is most supreme among these phenomena, the latter three dharmas are established, which does not contradict principle. What does this mean? For instance, the path has two kinds: first, the path of phenomena, namely morality, concentration, and so on; second, the path of principle, namely the path, conformity, attainment, and vehicle. These four secretly penetrate \[reality\], which is the aforementioned truth of the path. Morality and so on pertain to phenomena and belong to the aforementioned auxiliary path. Because principle and phenomena differ, and because the common and the distinct differ, it is divided into two. Cessation also has two kinds: first, cessation of phenomena: because the grades of afflictions and karma abandoned have higher and lower degrees, causing cessation to have superior and inferior aspects, this is cessation of phenomena and belongs to that Dharma of fruition; second, cessation of principle, namely extinction, pacification, excellence, and escape. These four secretly penetrate \[reality\], which is the aforementioned truth of cessation; it is likewise divided into two because principle and phenomena differ. Suffering, non-self, and so on are the principles explained; the teaching is what explains them. Thus they are divided into two according to what is supreme. Question: Both the Buddha and the Saṅgha are persons; why not just establish the two jewels of persons and Dharma? Answer: They are divided into two because cause and fruition differ. Question: If so, there is also cause and fruition within the Dharma; why not establish four jewels? Answer: The function of persons is powerful and supreme, able to uphold the Dharma, and therefore they are divided into two. The Dharma does not propagate itself and its function is inferior, so it is combined into one jewel. Within the three vehicles, first, one internally takes the four truths, the sixteen aspects, and principles such as the three non-natures as the Dharma Jewel of principle; second, one takes the nominal and real two dharmas of the Tripiṭaka and twelve divisions of the teachings, the manifestations of consciousness, and so forth as the essence of the Dharma of teaching; third, one takes the various factors of awakening, the six perfections, and so forth as the essence of the Dharma of practice; fourth, one takes nirvāṇa, bodhi, and so forth as the essence of the Dharma of fruition. Furthermore, these four dharmas are all empty and free from conceptualization, as spoken in the Prajñāpāramitā-sūtras. One should know that this is spoken according to the initial teaching. Alternatively, the essence and characteristics of tathatā are taken as the Dharma of principle; what flows forth from truth is the Dharma of teaching; the various practices arisen from the internal perfuming of truth and in reliance on the pure teaching are the Dharma of practice; and these practices tallying with truth and realizing principle to the ultimate are the Dharma of fruition. Therefore, the four meanings revolve and are solely the one tathatā. This is as spoken in the Awakening of Faith and so forth. Question: Herein, what is the difference between the Dharma of fruition and the Buddha, and between the Dharma of practice and the Saṅgha? Answer: In terms of what is accomplished by the Tathāgata, it entirely belongs to the Buddha Jewel; in terms of what is applied and learned by the bodhisattvas, it entirely belongs to the Dharma Jewel. In practice, in terms of what is attained on the higher stages, it is the Saṅgha Jewel; in terms of what is studied on the lower stages, it is the Dharma Jewel. These are distinctions in meaning and principle, while in terms of the essence of the Dharma there is no difference. One should know that this is spoken according to the final teaching. Alternatively, the true Dharma beyond words is taken as the Dharma Jewel, as said repeatedly in this sūtra. One should know that this is revealed according to the sudden teaching. If according to the one vehicle, there are approximately ten dharmas, namely: principle, phenomena, teaching, meaning, cause, fruition, person, dharma, understanding, and practice. All are explained in terms of the sense of being a standard, complete with primary and secondary, inexhaustible like Indra's net, as spoken in this sūtra. This is said on the basis of the distinct teaching. If expedient means are subsumed, the dharmas of all the preceding teachings are also included within it. The rest may be inferred accordingly. > — English (machine translation) (machine translation) - [Previous: 1.18](https://indike.org/pramana/in.bauddha.taisho.1874.1.18) - [Next: 1.20](https://indike.org/pramana/in.bauddha.taisho.1874.1.20) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1874.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1874~en-mt.1.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1874.1.19](https://indike.org/pramana/in.bauddha.taisho.1874.1.19) · Pramāṇa