華嚴經明法品內立三寶章 1.45

1.45

初中，同相三寶三相不分，無始本有，故無先後也。別相中有四門：一、約起化次第，先佛、次法、後僧，以佛是教主故、依佛說法故、依法修行以成僧故，如經云「始在佛樹力降魔，得甘露滅覺道成。三轉法輪於大千，其輪本來常清淨，天人得道此為證，三寶於是現世間。」《寶性論》亦同此說。二、約入證次第，先法、次佛、後僧，謂法是諸佛所師故、能生佛故，故先明也。證此法已，道成佛也，後度弟子，方有僧也。問：佛未證法前豈不名僧耶？答：如釋迦佛未坐道樹前不名為僧，以無眾故、無僧相、無秉法故。三、約興教次第，先佛、次僧、後法。如此經中，佛先現坐寶師子座，次集十方諸菩薩眾，後方加請說示法門。四、約修行次第，先僧、次法、後佛，謂修行之來，先須捨俗投緇，雖復出家，必須依法修行，行滿究竟，終得成佛也。住持中，約元起之由以明次第，則佛寶在先，如憂填王等造像初故；次佛滅後，迦葉等結集法眼，故次也；後度凡僧，以持佛法，故居後也。若一乘三寶，皆無前後，以於法界大緣起中同時顯現，悉具足故。或皆有先後，以主伴相成故、隨舉為首故。

First: the Three Jewels of common characteristic do not separate the three characteristics, being originally existent without beginning; thus there is no prior and posterior. Among the distinct characteristics, there are four gates: First, in terms of the sequence of initiating transformation: first the Buddha, next the Dharma, and later the Saṅgha. This is because the Buddha is the lord of teaching, the Dharma is preached relying on the Buddha, and the Saṅgha is formed by practicing in accordance with the Dharma. As the sūtra states: "Beginning at the Bodhi-tree, by his power he subdued the māras, / Attained the deathlessness of cessation, and perfected the path of awakening. / He turned the wheel of Dharma thrice in the great trichiliocosm; / That wheel is originally always pure, / And devas and humans obtaining the path bear witness to this; / Thereupon the Three Jewels appeared in the world." The Ratnagotravibhāga also explains it this way. Second, in terms of the sequence of entering realization: first the Dharma, next the Buddha, and later the Saṅgha. That is, the Dharma is the teacher of all Buddhas and can give birth to Buddhas, so it is explained first. Having realized this Dharma, the path is perfected and one becomes a Buddha; later, disciples are delivered, and only then is there a Saṅgha. Question: Before the Buddha realized the Dharma, could he not be called a Saṅgha? Answer: Just as Śākyamuni Buddha before sitting under the Bodhi-tree was not called a Saṅgha, because there was no assembly, no mark of a Saṅgha, and no upholding of the Dharma. Third, in terms of the sequence of establishing the teaching: first the Buddha, next the Saṅgha, and later the Dharma. As in this sūtra, the Buddha first manifests sitting upon the jeweled lion throne, next assembles the host of all bodhisattvas of the ten directions, and only afterward, upon request, expounds and reveals the Dharma-gates. Fourth, in terms of the sequence of cultivation and practice: first the Saṅgha, next the Dharma, and later the Buddha. That is, in the course of cultivation and practice, one must first renounce the mundane and take the black robes; having gone forth, one must cultivate according to the Dharma; when practice is fulfilled and ultimate, one finally attains buddhahood. In perpetuating representation, explaining the sequence in terms of the original reason for arising: the Buddha Jewel comes first, as in King Udayana and others first fashioning images; next, after the Buddha's parinirvāṇa, Mahākāśyapa and others compiled the Dharma-eye, so it comes next; later, ordinary monks were ordained to uphold the Buddhadharma, so they stand last. If it is the Three Jewels of the one vehicle, all are without prior and posterior, because they appear simultaneously in the great dependent origination of the dharmadhātu, completely replete. Or, all have prior and posterior, because host and companion mutually fulfill each other, and because whichever is raised serves as chief.