華嚴經明法品內立三寶章 1.39

1.39

二、捨劣歸勝門，以彼有漏諸功德等，悉非究竟安隱處故，不辨歸依彼，但相從攝在寶中，而非究竟真歸依處故。《雜心》言「三寶各二種。佛有二種：一生身佛、二法身佛；法亦有二種：一無我法、二第一義法；僧亦二種：一第一義僧、二等僧。皆得名寶。」乃至約寶明歸。問云：三寶各二種，為歸何等耶？答：歸依彼諸佛，所得無學法，僧學無學法，涅槃無上法。此明唯歸佛無漏五分法身，不歸有漏生身；唯歸僧所得學無學無漏法，不歸有漏等僧；唯歸涅槃無漏法，不歸無我有漏法故。問：何故寶中通攝，歸中局耶？答：欲明三寶，是所敬養。若其揀擇此有漏、此無漏，則敬養心狹，生福則劣。歸依據究竟安隱處者，則可歸依無漏。此有漏則非重，故不歸也。如世間田宅俱皆寶重，若欲歸之，要捨田歸宅。此亦如是，或可通收。此有二義：或以寶同歸，寶唯無漏，如此上辨；或以歸同寶，歸亦通收，以皆寶重，悉為物依故也。上來約小乘說。

Second is the gate of abandoning the inferior and taking refuge in the superior: because those contaminated merits and the like are all not the ultimate place of peace and security, one does not determine taking refuge in them; they are merely included within the Jewels by association, rather than being the ultimate, true place of refuge. The Saṃyuktābhidharmahṛdaya states: "The Three Jewels are each of two kinds. The Buddha is of two kinds: first, the birth-body Buddha; second, the dharmakāya Buddha. The Dharma is also of two kinds: first, the dharma of non-self; second, the dharma of ultimate truth. The Saṅgha is also of two kinds: first, the ultimate-truth Saṅgha; second, the conventional Saṅgha. All may be termed Jewels"—and so on, explaining refuge with respect to the Jewels. A question asks: "The Three Jewels are each of two kinds; which of these does one take refuge in?" The answer is: "One takes refuge in the dharmas of non-learner attained by those Buddhas, the learner and non-learner dharmas of the Saṅgha, and the unsurpassable dharma of nirvāṇa." This explains that one only takes refuge in the Buddha's uncontaminated fivefold dharmakāya, not in the contaminated birth body; one only takes refuge in the uncontaminated dharmas of learner and non-learner attained by the Saṅgha, not in the contaminated conventional Saṅgha; and one only takes refuge in the uncontaminated dharma of nirvāṇa, not in the contaminated dharma of non-self. Question: Why is it that within the Jewels there is comprehensive inclusion, whereas within refuge there is restriction? Answer: It aims to clarify that the Three Jewels are what is revered and supported. If one were to discriminate, saying 'this is contaminated' and 'this is uncontaminated,' the mind of reverence and support would be narrow, and the merit produced would be inferior. But when taking refuge is based upon the ultimate place of peace and security, then one may take refuge in the uncontaminated. Since the contaminated is not profound, one does not take refuge [in it]. Just as in the mundane world fields and houses are both valued as treasures, yet if one wishes to take shelter, one must abandon the field and return home to the house. This is also like that. Alternatively, they may be comprehensively gathered together. There are two senses here: either equating the Jewels with refuge, so that the Jewels are exclusively uncontaminated, as analyzed above; or equating refuge with the Jewels, so that refuge also comprehensively gathers them together, because they are all precious and revered, all serving as what beings rely upon. The above has been explained in terms of the Hīnayāna.