[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) › 1.20 # 華嚴經明法品內立三寶章 1.20 華嚴經明法品內立三寶章 1.20 - **Language:** Classical Chinese ### [1.20](https://indike.org/pramana/in.bauddha.taisho.1874.1.20) 僧寶體者，小乘中，若依毘曇宗，僧有二種：一、應供僧，上盡諸佛，下極至於凡夫沙彌，通是僧，是故檀越僧次請一，不揀上下，悉得供僧之福；二、三歸僧，唯取聲聞人中四果、四向以為僧。以凡僧無聖德，不可歸，故不取也；緣覺出世，無和合眾，不成僧；菩薩單一不成僧；佛是佛寶亦非僧。又聲聞中，唯無漏寶功德為僧寶體，有漏非可重，故非寶也。又依彼宗，僧又有二：一、第一義僧，謂出家四果聖人；二、等僧，謂凡夫僧。聖中有三：一、生身，即報五陰；二、等智，有漏戒定等，即方便善五陰；三、無漏五陰。前二相從名僧，非正寶體，後一為正也。若成實，以無漏假人為僧體，仍有四句：謂有僧德無僧威儀等，准之。若三乘內菩薩，以三賢已去乃至等覺，所有漏無漏功德及色心等五蘊假者，為菩薩僧體；獨覺及聲聞人，入資糧位已去乃至羅漢，所成漏無漏功德五蘊假者，總為僧寶體。又此三乘人，唯取出家同僧法者以為僧寶；以諸在家聲聞、菩薩及犀角辟支等，皆入法寶故。《大智論．散花品》云「以花散諸菩薩，名供養法；以花散諸比丘，名供養僧。」當知此約始教之初說，或分勝顯劣以明大小，如《涅槃經》云「僧名和合。和合有二：一者世和合、二者第一義和合。世和合者名聲聞僧，第一義和合者名菩薩僧。」當知此約始教之終說。或說二乘入大乘者是僧寶，不爾即非，由唯以菩薩為真僧寶故。《寶性論》云「菩薩為究竟僧也。」當知此約終教說。或離相離分別，如論云「實有菩薩，不見有菩薩」等，此約頓教寄言顯耳。或唯取菩薩隨一皆遍六位，盡三世間無盡法界，具足主伴為僧寶體，此約一乘別教說。若攝方便，如前諸教並在此中。上來別相竟。 > As for the essence of the Saṅgha Jewel, in the Hinayāna, according to the Abhidharma school, the Saṅgha has two kinds: 1. The Saṅgha worthy of offerings, extending upward to all buddhas and downward even to ordinary novice monks, is comprehensively the Saṅgha; therefore, when a dānapati invites one monk by order of the Saṅgha without distinguishing superior or inferior, he fully obtains the merit of offering to the Saṅgha. 2. The Saṅgha of the three refuges takes only the four fruits and four directions among the śrāvakas to be the Saṅgha. Because ordinary monks lack noble virtues and cannot be taken as refuges, they are not included. When pratyekabuddhas appear in the world, they lack a harmonious community and do not constitute a saṅgha. A single bodhisattva does not constitute a saṅgha. The Buddha is the Buddha Jewel and is likewise not the Saṅgha. Furthermore, among śrāvakas, only the jewel of uncontaminated virtues is the essence of the Saṅgha Jewel; contaminated \[virtues\] are not venerable and therefore not a jewel. Moreover, according to that school, the Saṅgha has another two kinds: 1. The Saṅgha of ultimate truth, namely renunciant noble persons of the four fruits. 2. The conventional Saṅgha, namely ordinary monks. Among the noble, there are three \[aspects\]: 1. The birth body, namely the five aggregates of retribution. 2. Conventional wisdom, contaminated morality, concentration, etc., namely the five aggregates of expedient good. 3. The uncontaminated five aggregates. The former two are called the Saṅgha by association and are not the primary essence of the jewel; the latter one is the primary. If according to the Satyasiddhi, the uncontaminated nominal person is the essence of the Saṅgha, and there are still four propositions: namely, having the virtues of the Saṅgha without the comportment of the Saṅgha, and so forth, which should be inferred accordingly. If within the three vehicles, for bodhisattvas, taking all contaminated and uncontaminated virtues as well as the nominal entities of the five aggregates of form, mind, etc., from the three stages of worthiness upward to equal enlightenment, is the essence of the bodhisattva Saṅgha. For solitary realizers and śrāvakas, taking the nominal entities of the five aggregates of contaminated and uncontaminated virtues accomplished from entering the stage of provisions upward to arhat is generally the essence of the Saṅgha Jewel. Moreover, among these people of the three vehicles, only those who have gone forth and conform to the monastic Vinaya are taken as the Saṅgha Jewel; because all householder śrāvakas, bodhisattvas, rhinoceros-horn-like pratyekabuddhas, and so on all enter into the Dharma Jewel. The "Scatter Flowers Chapter" of the Mahāprajñāpāramitopadeśa says: "Scattering flowers over bodhisattvas is called making offerings to the Dharma; scattering flowers over bhikṣus is called making offerings to the Saṅgha." One should know that this is spoken according to the beginning of the initial teaching. Or, by distinguishing the superior to manifest the inferior, the Mahāyāna and Hinayāna are clarified, as the Mahāparinirvāṇa-sūtra says: "'Saṅgha' means harmony. Harmony has two kinds: first, worldly harmony; second, harmony of ultimate truth. Worldly harmony is called the śrāvaka Saṅgha; harmony of ultimate truth is called the bodhisattva Saṅgha." One should know that this is spoken according to the end of the initial teaching. Or it is said that those of the two vehicles who enter the Mahāyāna are the Saṅgha Jewel, and if not, they are not, because only bodhisattvas are taken as the true Saṅgha Jewel. The Ratnagotravibhāga says: "Bodhisattvas are the ultimate Saṅgha." One should know that this is spoken according to the final teaching. Or, it is free from characteristics and free from conceptualization, as the treatise says: "Truly there are bodhisattvas, yet no bodhisattva is perceived," and so forth; this is revealed by resorting to words according to the sudden teaching. Or, taking any single bodhisattva as pervading the six ranks, exhausting the three realms and the inexhaustible dharmadhātu, complete with primary and secondary, as the essence of the Saṅgha Jewel: this is spoken according to the distinct teaching of the one vehicle. If expedient means are subsumed, as before, all the preceding teachings are also included within this. The distinct characteristics above are concluded. > — English (machine translation) (machine translation) - [Previous: 1.19](https://indike.org/pramana/in.bauddha.taisho.1874.1.19) - [Next: 1.21](https://indike.org/pramana/in.bauddha.taisho.1874.1.21) - [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.1.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1874.1.20](https://indike.org/pramana/in.bauddha.taisho.1874.1.20) · Pramāṇa