華嚴經明法品內立三寶章 1.24

1.24

一、約同相，於中即有別相住持。此有二義：一、以彼二種皆悉緣成，無自性故，不異真空，是故俱在同相中攝。問：若彼攝在同相中時，為有彼二？為無彼二？如其有者，云何如同？以有差別非同相故。如其無者，云何說攝？以無彼二無所攝故。答：但以彼二本來自性空，非壞彼二方得為空，是故經云「色即是空，非色滅空。」又經云「非以空色故名色空。但以色即是空、空即是色。」是故當知攝別歸同，而不壞別也，約始教說。二、以真如體、相二大為內熏因，及彼用大為外熏緣，令生始覺。於此始覺分得為僧，滿足為佛，此中妙軌及用中之教以為法寶。是故別相三寶皆從同起，不異同也，此如《起信論》說。又彼論云「本覺隨染生二種相，與彼本覺不相捨離：一智淨相，謂依法力熏習，如實修行。」此明僧寶也。「滿足方便破和合識相、滅相續心相，顯現法身智純淨故。」此明佛寶中法身及自受用身也。二不思議業相者，以依智淨能作一切勝妙境界，所謂無量功德之相常無斷絕，隨眾生根自然相應種種而現，得利益故，此明他受用身及變化身，并所流教及住持幢相等亦在此中。又彼論云「本覺者，謂心體離念。離念相者，等虛空界無所不遍，法界一相。」此中既以本覺隨緣作此別相，還不離彼本，故歸於同相也。又梁論云「無不從此法身流，無不還證此法身。」此中從彼流故成法僧也，還證彼故為佛寶也。是即不破別而恒同，不乖同而恒別，其猶攝波唯水而不廢動，攝水唯波而不壞濕，舉體全收，二義不失。當知此中道理亦爾，思之可見。以此教理，是故同中具於別也。又彼住持之相即是真中用大中攝，以依泥等所表真相，及紙墨等所顯教相，並是最淨法界之流，剃髮袈裟是出世相，亦從彼流，非世法故，是故經中造像[麩-夫+廣]麥棗葉露盤，功皆不滅，終成大果。又以袈裟至彼獵師非法之處，真相不壞，能令象王發勝心等。又如彼縷救龍難等。又如出家破戒悉當得泥洹等。又能生天人得十種功德，如牛黃存香焚氣馥。如是功用極廣大者，明此皆從真如流，故不異真也；又為真標相，令諸有情即尋此相還至真源，故即真也。故論云「真如用者，能生世間出世間善因果故。」是故以末歸本，一切住持三寶幢相，皆是真中相用攝也。

First, regarding the common characteristic, within it are contained the distinct characteristics and the perpetuating representation. This has two meanings: First, because those two kinds are both dependently originated and lack self-nature, they are not different from true emptiness; hence both are gathered within the common characteristic. Question: When they are gathered within the common characteristic, do those two exist, or do those two not exist? If they exist, how can they be identical to the common [characteristic]? For having distinctions, they are not the common characteristic. If they do not exist, how can one speak of gathering them? For if those two do not exist, there is nothing to be gathered. Answer: It is simply that those two are originally empty of self-nature; it is not by destroying those two that they become empty. Therefore the sūtra says: 'Form is emptiness; it is not that the extinction of form is emptiness.' Furthermore, the sūtra says: 'It is not by emptying form that it is called the emptiness of form; it is simply that form is emptiness and emptiness is form.' Therefore one should know that gathering the distinct into the common does not destroy the distinct. This is explained according to the initial teaching. Second, taking the two great aspects of essence and characteristic of tathatā as the internal perfuming cause, and its great aspect of function as the external perfuming condition, it causes acquired enlightenment to arise. In this acquired enlightenment, partial attainment is the Saṅgha, and complete fulfillment is the Buddha; the wondrous standard within this and the teaching within its function constitute the Dharma Jewel. Therefore, the distinct characteristics of the Three Jewels all arise from the common and are not different from the common; this is as explained in the Awakening of Faith. Furthermore, that treatise says: 'Inherent enlightenment, following defilement, gives rise to two kinds of characteristics, which are not separated from that inherent enlightenment: First, the characteristic of purity of wisdom, which means perfuming and practice in accordance with the power of the Dharma, cultivating according to reality.' This clarifies the Saṅgha Jewel. 'Fully perfecting expedient means, it shatters the characteristic of the compound consciousness, extinguishes the characteristic of the continuous mind, and reveals the dharmakāya because the wisdom is purely cleansed.' This clarifies the dharmakāya and the self-enjoyment body within the Buddha Jewel. 'Second, the characteristic of inconceivable activity: relying on the purity of wisdom, it can produce all superior and wondrous realms—namely, the characteristics of immeasurable merits are constantly uninterrupted, naturally corresponding to and variously manifesting according to the capacities of sentient beings so that they obtain benefit.' This clarifies the other-enjoyment body and the transformation body, as well as the teachings flowing forth and the emblematic forms of perpetuating representation, which are also included herein. Furthermore, that treatise says: 'As for inherent enlightenment, it means the essence of the mind is free from thought. The characteristic of being free from thought is equal to the realm of space, omnipresent, with the single characteristic of the dharmadhātu.' Here, since inherent enlightenment accords with conditions to produce these distinct characteristics without departing from that origin, they return to the common characteristic. Furthermore, the Liang treatise says: 'There is nothing that does not flow from this dharmakāya, and nothing that does not return to realize this dharmakāya.' Here, because they flow from it, they become the Dharma and Saṅgha; because they return to realize it, they constitute the Buddha Jewel. Thus, without destroying the distinct, it is constantly common; without violating the common, it is constantly distinct. It is just as gathering waves into mere water does not abolish motion, and gathering water into mere waves does not destroy wetness; taking up the entire essence includes everything, without losing either of the two meanings. One should know that the principle here is also like this; by contemplating it, it can be seen. Through this doctrine and principle, the common therefore fully contains the distinct. Furthermore, the characteristics of perpetuating representation are gathered within the great aspect of function in the true. Because the true characteristics represented by clay and [wood], and the teaching characteristics displayed by paper and ink, etc., are all the outflow of the most pure dharmadhātu; and shaving the head and wearing the kāṣāya are characteristics of world-transcendence that also flow from it and are not worldly dharmas. Therefore, in the sūtras, making images from bran, barley, date leaves, or a dew-basin, the merit is never destroyed and ultimately results in the great fruit. Moreover, when a kāṣāya reached the improper place of that hunter, its true characteristic was not destroyed and could cause the elephant king to give rise to a superior aspiration, and so on. Furthermore, it is like that thread rescuing the dragons from distress, and so on. And it is like leaving household life and breaking precepts yet all eventually attaining nirvāṇa, and so on. Furthermore, it can bring about birth among devas and humans to obtain ten kinds of merit, just as ox-bezoar retains its fragrance and when burned its aroma is rich. That their functioning is so extremely vast clarifies that these all flow from tathatā, and thus are not different from the true; moreover, they serve as emblematic signs of the true, causing all sentient beings to follow these signs and return to the true source, and thus are identical to the true. Hence the treatise says: 'The function of tathatā can produce the good causes and fruits of the worldly and transworldly.' Therefore, returning from the branch to the root, all the emblematic signs of the perpetuating Three Jewels are gathered within the characteristics and functions of the true.