華嚴經明法品內立三寶章 1

English (machine translation) 1

Language: English

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Composed by Fazang, monk of the Western Monastery of the State of Wei.

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Chapter on the Three Jewels. Chapter on Transmigration.

The meaning of the Three Jewels is briefly treated in eight sections: first, explaining their establishment; second, interpreting how they obtain their names; third, revealing their essential nature; fourth, demonstrating their harmonious comprehension; fifth, clarifying their varieties; sixth, determining what is taken as refuge; seventh, distinguishing their operations and functions; eighth, clarifying their sequential order.

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First, as for explaining the purpose of their establishment, there are seven kinds:

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First, in order to overturn the erroneous: that is, to overturn the revered teachers of the tīrthikas, namely Maheśvara and others, the Buddha Jewel is established; to overturn the erroneous treatises and the like of the tīrthikas, the Dharma Jewel is established; to overturn the erroneous assemblies and the like of the tīrthikas, the Saṅgha Jewel is established. Thus the Mahāparinirvāṇa-sūtra says: "One who takes refuge in the Buddha is a true upāsaka and will never again take refuge in any other devas; one who takes refuge in the Dharma is free from killing and harming and will never again take refuge in any texts of the tīrthikas; one who takes refuge in the Saṅgha does not seek after the various tīrthikas, and so forth."

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Second, in order to remove illness: that is, needing a good physician, medicine, and someone to care for the sick, all illnesses are cured. The Three Jewels are also like this; hence they neither increase nor decrease.

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Third, in order to escape fear. As a sūtra says: "Attaining one leap is an analogy for one refuge; attaining three leaps is an analogy for the three refuges. Therefore the Three Jewels are compassionate and save sentient beings from the suffering of saṃsāra; therefore through three leaps one escapes fear."

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Fourth, in order to give rise to mindful recollection: to cause sentient beings to be mindful of the Buddha and seek omniscience, the Buddha Jewel is established; to cause them to be mindful of the Dharma and seek the realization of tathatā, the Dharma Jewel is established; to cause them to be mindful of the Saṅgha and seek entry into the ranks of the noble assembly, the Saṅgha Jewel is established. Thus the Saṃyuktābhidharmahṛdaya says: "In order to open sentient beings to the mindfulness of the Buddha, Dharma, and Saṅgha, the Three Jewels are taught."

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Fifth, the Three Jewels are established in terms of three meanings: first, the charioteer; second, the Dharma of the charioteer; third, the disciples of the charioteer. Thus the Ratnagotravibhāga says: "Question: Based on what meanings are the Three Jewels established? Answer: The verse says, 'Based on the charioteer, that which is realized, and the disciples.'"

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Sixth, the Three Jewels are established in terms of practitioners of the three vehicles: for people of the Great Vehicle who take the Buddha's bodhi, namely the various bodhisattvas, the Buddha Jewel is established, because these people seek to become buddhas; for pratyekabuddhas who understand the Dharma spontaneously, the Dharma Jewel is established, because these people only seek to realize the profound Dharma of dependent origination and do not seek Buddha or Saṅgha; for śrāvakas, the Saṅgha Jewel is established, because these people only seek to rely on the Saṅgha to pursue liberation and do not seek anything else.

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Seventh, the Three Jewels are established in terms of three faculties: for people of faith who make offerings to the field of merit of the Buddhas and Tathāgatas, the Buddha Jewel is established; for people of faith who make offerings to the field of merit of the foremost, wondrous Dharma, the Dharma Jewel is established; for people of faith who make offerings to the field of merit of the foremost noble assembly, the Saṅgha Jewel is established. These above three gates are all as explained in the Ratnagotravibhāga; thus its verse says: "Because of the three vehicles, their faith, and the three kinds of offerings and so forth, / Therefore the Three Jewels are taught."

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Second, as for explaining the names, within this there are two [parts]:

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First, explaining the general name. "Three" is a number, and "Jewel" is a metaphorical meaning; establishing the name from the meaning of number, this is a compound incorporating number (dvigu). Furthermore, "jewel" has the meaning of being precious. According to the Ratnagotravibhāga, a jewel has six meanings: first, rarity—like worldly rare jewels, being difficult to obtain, because sentient beings without good roots cannot obtain them even through hundreds of thousands of kalpas. Second, undefiledness—like worldly rare jewels which are pure and undefiled; the Three Jewels are also like this, because they are free from all contaminated phenomena. Third, power—like a worldly jewel placed into turbid water which causes the water to become clear and pure; the Three Jewels are also like this, because possessing virtues such as the six superknowledges, they cause sentient beings to clarify the three turbidities of afflictions, karma, and suffering, and achieve pure faith, wisdom, and so forth. Fourth, ornamentation—like worldly rare jewels that can rain down jewels to adorn sentient beings; the Three Jewels are also like this, adorning the practitioner's supramundane practice. Fifth, supremacy—like worldly rare jewels that are the most exquisite among all things; the Three Jewels are also like this, surpassing the mundane world. Sixth, unchangeability—like worldly rare jewels whose essence is real and therefore cannot be altered; the Three Jewels are also like this, because having attained uncontaminated dharmas, they cannot be moved by the eight worldly conditions. That treatise's verse says: "Real jewels are rare in the world, / Bright, pure, and endowed with power; / Able to adorn the world, / Supreme, unchangeable, and so forth."

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Next, the specific names: Buddha (fotuo) is translated here as "Awakened One". Awakening has two kinds: first is the meaning of awakening [to reality], which means the wisdom of principle illuminates truth; second is the meaning of awareness [of phenomena], which means the wisdom of quantitative knowledge inspects the conventional. Furthermore, it is because of being aware of the thieves of affliction, awakening from the sleep of ignorance, and fully perfecting self-awakening, awakening others, and the practice of awakening. "One" refers to a nominal person; that is, one who possesses awakening is called the "Awakened One", which is a bahuvrīhi compound. Dharma (damo) is translated here as "teaching/phenomenon". Dharma has three meanings: first, intrinsic essence is called dharma, as it is said that all dharmas are free from other-nature and each abide in their own nature, which is freedom from discrimination; second, being the object of the mind is called dharma, such as the dharma-base (dharmāyatana), dharmadhātu, and so forth; third, a model or rule is called dharma, because a dharma has a norm that opens up and gives rise to understanding in beings. Here it primarily adopts the latter one while concurrently clarifying the former two. Saṅgha (sengqie) is translated here as the "harmonious assembly". This has two meanings: first, harmony in principle, meaning that when seeing the truth of principle, although minds differ, the principle realized is identical; second, harmony in phenomena, meaning that when four or more persons, though individually distinct, jointly carry out and accomplish a single karmic action (karman), it is therefore called harmony in phenomena. Thus, Buddha has the meaning of awakening and illumination, Saṅgha has the meaning of harmony, and Dharma has the meaning of a norm; all derive their names from their meaning and function. Furthermore, the Mahāprajñāpāramitopadeśa says: "Saṅgha in Qin means many monks coming together in harmony in one place; this is called a saṅgha."

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Third, as for identifying their essential nature, the Three Jewels are of three kinds: first, the common characteristic; second, distinct characteristics; third, perpetuating representation.

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In the first there are three meanings: First, the approach of examining meaning in relation to phenomena: that is, with respect to the Buddha's essence, the aspect of the meaning of awakening and illumination is called the Buddha Jewel; the aspect of the meaning of that Buddha's virtues as a model is called the Dharma Jewel; and the exhaustion of the fault of discord and dispute is called the Saṅgha Jewel. Although the three meanings are distinct, the Buddha's virtues are not different; hence it is called the common characteristic. This takes the Buddha's uncontaminated virtues as the essence; this meaning applies across the vehicles, differing only in shallowness or depth, with the sole exception of humans and devas, because they do not comprehend it. Second, the approach of integrating phenomena into principle: that is, although the characteristics of the Three Jewels are distinct, they identically take true emptiness and wondrous principle as their nature; hence they are said to be common. The Mahāparinirvāṇa-sūtra says: "If one can contemplate the Three Jewels as eternal, they are identical to the ultimate truth." There is no distinction between one's own nature and the Buddha-nature; this takes true emptiness as the essence. This meaning applies across the teachings, with the sole exception of ordinary beings and the Small Vehicle. Third, the approach of the fused manifestation of principle and meaning: within the tathatā of the mind-nature, inherent enlightenment free from thought is called the Buddha Jewel; the fact that within this there are nature-virtues [as numerous as] the sands of the Ganges that can serve as models and functions is called the Dharma Jewel; the fact that these virtues [as numerous as] the sands of the Ganges are tacitly harmonized and non-dual is called the Saṅgha Jewel. Thus a sūtra says: "Within the Buddha-nature there are precisely Dharma and Saṅgha." Furthermore, the Vimalakīrtinirdeśa says: "The Buddha is precisely the Dharma; the Dharma is precisely the assembly." The unconditioned characteristics of these Three Jewels being equal to empty space is their common characteristic. Therefore, if discussed in terms of the meaning of awakening, all are called Buddha; spoken of as a norm, there is none that is not Dharma; tacitly corresponding and harmoniously united, there is none that is not Saṅgha. Spoken of conceptually there are three, which cannot be made one; yet having no separate essence, how could they be different? Hence they are called the common characteristic. This meaning applies across the teachings, with the sole exception of the Small Vehicle and the initial teaching. The section on the common essence is concluded.

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Second, among the distinct characteristics, we first clarify the Buddha Jewel. If according to what is attained by mundane humans and devas, it takes the contaminated five aggregates as its essence, manifesting in identity with the mundane world as a body with black elephant feet, the body of a tree spirit, and so forth. If within the Small Vehicle, traditions such as the Abhidharma have two buddhas: first, the birth body, which refers to the form endowed with marks and signs born of father and mother; this is karmic retribution and morally indeterminate, and not being venerable, it is not included in the Buddha Jewel. Second, the dharmakāya: taking the virtues of the five parts as the dharmakāya, this takes only uncontaminated virtues, namely the knowledge of exhaustion and the knowledge of non-arising after the path, and so forth; the real dharmas of the five aggregates are the essence of the Buddha Jewel, while contaminated virtues are not venerable and thus are not included in the Buddha Jewel. Or, contaminated [factors] and retribution forms are called Buddha by association, which does no harm to principle. Furthermore, within this tradition, the designation of a person is nominally applied to those real dharmas, and there is no separate nominal person, just as a poor person is called rich and so forth. If in traditions such as the Tattvasiddhi, the virtues of the five aggregates and so forth belong to the Dharma Jewel, and a separate nominal person is explained as the essence of the Buddha Jewel, because the nominal practitioner acts as a teacher and benefits others, and [such function] must reside within the nominal. If within the three bodies of the Buddha across the three vehicles, they may take one portion among the five categories of dharmas as essence: that is, among unconditioned dharmas, tathatā, cessation through deliberation, and so forth are the dharmakāya; the form-base is the nirmāṇakāya, because the mind has no meaning of transformation; taking the uncontaminated, pure eight consciousnesses as mind-kings, the twenty-one mental factors, a small portion of the non-concurrent formations, and the nominal entities composed of the form-dharmadhātu as together, in sum, the essence of the saṃbhogakāya—this is as explained in texts such as the Yogācārabhūmi, and this is explained in terms of the beginning of the initial teaching, being also the teaching for śrāvakas who turn their minds [to the Mahāyāna]. Or tathatā is the dharmakāya, great concentration and wisdom are entirely the response body, and the physical form is the nirmāṇakāya, as explained in the Liang Mahāyānasaṃgraha. Or, subsuming the stage of great awakening through the five dharmas: taking the pure dharmadhātu as the dharmakāya, the mirror-like wisdom and equality wisdom as the saṃbhogakāya, the action-accomplishing wisdom as the nirmāṇakāya, and the wondrously observing wisdom as spanning both bodies, this is as explained in the Buddhabhūmyupadeśa. These are explained in terms of the end of the initial teaching, whose meaning is directed at those who advance directly. Or great wisdom alone is taken as the essence of the three bodies: as in the Mahāyānasaṃgraha, undefiled and unimpeded wisdom is the dharmakāya, subsequently attained wisdom is the saṃbhogakāya, and the distinctions of subsequently attained wisdom are the transformation body. Or tathatā alone is taken as the essence of the three bodies: as in the Awakening of Faith, among the three greatnesses of tathatā, the two greatnesses of essence and attributes are the dharmakāya, and the greatness of function is the other two bodies; these are explained in terms of the final teaching. Here the nirmāṇakāya also possesses a transformed mind: as when Mahākāśyapa observed the Tathāgata's mind and knew it was directed toward Ānanda, and so forth. Furthermore, the Mahāparinirvāṇa-sūtra says: "The Tathāgata transforms into measureless types of forms, causing each to have a mind"; thus we know it has a mind. It is only because the previous teaching arose [in an earlier context] that it accommodated the Small [Vehicle]. Or, the one true nature alone, transcending speech and severed from thought, is the Buddha Jewel, without dividing into three or two and so forth; this is explained in terms of the sudden teaching. If relying on the One Vehicle, since the two kinds of ten buddhas span the three realms of existence, one knows that all principles, phenomena, persons, dharmas, and so forth are collectively used as the essence of the Buddha Jewel, yet all are spoken of with respect to the meaning of awakening. If in terms of what it relies upon, it takes the ocean-seal samādhi as its essence, which also subsumes everything clarified in the previous teachings within it, because it is endowed with both the common and distinct approaches. The rest may be inferred accordingly.

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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.

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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.

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Third, regarding the perpetuating representation of the Three Jewels: in the Hinayāna, material forms such as sculptures and paintings are taken as the essence of the Buddha Jewel, but they only represent the single Śākyamuni Buddha, because there are no buddhas of other directions. The paper and ink of the scriptural Dharma, as well as sculpted images, all take material form as their essence. Renunciant ordinary monks take the contaminated five aggregates as their essence, while a saṅgha of four persons or more takes the non-associated dharma of nikāya-sabhāgatā as its essence. Question: When one shows reverence to or damages an image, in relation to where does one obtain sin or merit? Answer: Images are erected to represent the true form; therefore, one obtains it in relation to the true [Buddha]. Hence the Satyasiddhi says: "Whatever stūpa it may be, if one is able to harm it, in all cases one obtains sin in relation to the owner; merit is also like this." This clarifies that if it is a Buddha stūpa, it takes the Buddha as the representative owner; other persons are also like this. Question: If so, in killing an ordinary monk, should one obtain sin in relation to the noble? Answer: Stūpas and images have no mind or life, so they follow their representative owner. The Saṅgha is not like this: each has mind and life, and therefore one obtains sin according to the respective ordinary or noble status itself. If according to the Vinaya, damaging a scripture or the like incurs sin in relation to the owner of the property. In the three vehicles, images of the Buddha, Dharma, and Saṅgha alike take material form as their essence; the Dharma also combines names, phrases, and so forth; and ordinary monks take the five aggregates as their essence. In the one vehicle, because all are the pure functions accomplished by dependent origination in accordance with capacities within the great dharmadhātu, they also remotely take the original Dharma as their essence. The remaining meanings may be inferred accordingly. The above general clarification of the disclosure of essences is concluded.

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Fourth, the approach of harmonious subsumption has two levels: first, in terms of the three kinds [of Three Jewels]; second, in terms of the Three Jewels.

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In the first, there are three:

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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.

1.25

Second, regarding the distinct characteristics, they also gather those two. Since the common characteristic forms these distinct characteristics, the distinct also completely gathers the common. Just as the approach of waves gathers water so that none of the water is left out, here it is also like this; thus, without losing the common, it is constantly distinct; the rest may be inferred accordingly. Furthermore, the emblematic signs of perpetuating representation are also within the distinct, for if clay and wooden images and the like were not sustained by the Tathāgata's spiritual power, how could those dharmas benefit sentient beings, produce good, eradicate evil, and so on? Furthermore, they are the provision of the Tathāgata's great compassion and skillful wisdom to gather sentient beings; since they flow from wisdom and do not depart from wisdom, they are gathered within it. Therefore the sūtra says: 'Because of the inconceivable power of bodhisattvas and the power of the Buddha, in the final age there are obtained the perpetuating representation of bodily images and such things.'

1.26

Third, regarding being gathered within the perpetuating representation, here perpetuating representation has two meanings: First, that which is perpetuated: due to the residual influence of the preceding true Three Jewels of common characteristic and distinct characteristics, relics, images, sūtra scrolls, and ordinary monks continue without interruption; hence it is called perpetuating representation. Since that sustains this, this gathers those two dharmas. Because these are all coarse and derivative characteristics manifested in accordance with capacities stamped in the Tathāgata's round wisdom, just as the leaves of a great tree do not depart from the main stem, and so on. Second, that which can perpetuate: relying on these images, sūtra scrolls, and ordinary monks to perpetuate the Three Jewels of common characteristic and distinct characteristics, their power continues so that they are not cut off, providing a refuge for sentient beings and causing them to practice gradually and attain those two; hence it is called perpetuating representation. Therefore, those two are established through this, gathered within this, and latently brought to completion. Why is this so? Because if they were not what is perpetuated by that, they could not perpetuate that; therefore the two meanings are not two, mutually gathering and melting together.

1.27

Second, in the mutual inclusion of the Three Jewels, there are also three:

1.28

First, regarding the Saṅgha Jewel gathering the two: the wisdom and enlightenment of the bodhisattvas' mind contemplating the middle way is called the Buddha Jewel; this very object and wisdom serving as a standard that produces understanding and teaching in beings is called the Dharma Jewel; this very contemplative mind internally accords with the middle way and externally harmonizes defilements and disputes, hence it is called the Saṅgha Jewel. As the Yingluo jing says: 'For bodhisattvas, wisdom regarding the supreme middle way is the Buddha Jewel; the non-arising of all dharmas, which functions when moved and applied, is the Dharma Jewel; constantly walking the six destinies and harmonizing with sentient beings of the six destinies is called the Saṅgha Jewel, because it transforms all sentient beings to flow into the Buddha-ocean.'

1.29

Second, regarding the Dharma Jewel, this has two meanings: First, regarding principle: within the Dharma there are Buddha and Saṅgha, as explained before under the common characteristic. Second, because the practice dharma gathers the Saṅgha, the fruition dharma gathers the Buddha, and principle and teaching penetrate cause and fruit, the Dharma inherently contains the Three Jewels within itself. Therefore the sūtra says: 'Discerning all dharmas, none have reality; understanding all dharmas in this way, one then sees Rocana.' Furthermore, the sūtra says: 'Seeing the dharma of dependent origination is seeing the Buddha.' This clarifies the Buddha within the Dharma. It is simply that both the meaning of enlightenment and the meaning of harmony can serve as standards; hence they do not depart from the Dharma. Because attaining the Dharma is the Buddha and practicing the Dharma is the Saṅgha, there is no other dharma; hence the treatise says: 'One who practices this Dharma is called the Saṅgha.'

1.30

Third, regarding the Buddha Jewel, there are two meanings: First, regarding the wisdom of inherent enlightenment, it is as explained under the common characteristic. Second, regarding the wisdom of acquired enlightenment: because this round wisdom perceives and illuminates everything, it is called the Buddha Jewel; the essence of wisdom is pervasive and harmonious, and the characteristic of wisdom is the round sound, which is of one flavor with wisdom, becoming principle and teaching; gathering the myriad practices to accomplish a single wondrous fruit, this wisdom thus possesses practice and fruit; with respect to these four meanings it is called the Dharma Jewel; furthermore, this wisdom fully contains causal wisdom, so it also has the Saṅgha. Therefore the sūtra says: 'Although attaining the Buddha path, turning the wheel of Dharma, and entering nirvāṇa, he does not abandon the bodhisattva path.' Furthermore, the sūtra says: 'Whether the wisdom or the abandonments of śrāvakas and pratyekabuddhas, all are the bodhisattva's acquiescence to the non-arising of dharmas across two lifetimes.' Thus the bodhisattva's acquiescence to the non-arising of dharmas is also gathered within round wisdom. Furthermore, the sūtra says: 'From within the Tathāgata's wisdom arise all wisdoms, such as the wisdom of bodhisattvas and of the two vehicles.' Furthermore, the sūtra says: 'Within the Buddha Jewel there are Dharma and Saṅgha.' Furthermore, the treatise says: 'Relying on the dharmakāya there is Dharma; relying on the Dharma there is the ultimate Saṅgha.' And so forth.

1.31

The above two approaches of fusion and inclusion are explained according to the three-vehicle teaching, but they also apply to the one vehicle, because the dharmadhātu is identical. If distinguished according to the distinct teaching, the dependent origination of pure dharmas has three meanings: the meaning of part, the meaning of entirety, and the meaning of standard. Because a part is not a part outside the entirety, but shares the entirety to become a part, it is a part within the entirety; the entirety is not an entirety outside the parts, but gathers the parts to become an entirety, so it is the entirety within the parts. The standard is like the entirety and the parts; the three meanings penetrate each other and all completely gather [one another]. Relying on this meaning, therefore in the sūtra Samantabhadra and other bodhisattvas manifest oceans of Buddhas within a pore, as well as the assemblies of bodhisattvas turning the wheel of the Dharma; thus the Saṅgha inherently contains the Three Jewels within itself. Furthermore, as in the sūtra's teaching of the great dharmadhātu, within dharmas such as principle and phenomena there are also contained Buddha and Saṅgha, just as in the Mitrāyaṇī-sūtra and others, Buddhas and bodhisattvas are manifested within phenomena. Furthermore, Buddhas and bodhisattvas are manifested within a single dust mote, and within each and every teaching gate both cause and fruit of Buddha and Saṅgha are fully contained. Furthermore, as in the sūtra, bodhisattvas as numerous as dust motes emerge from between the Tathāgata's eyebrows, and within a pore the three worlds are manifested and the true wheel of the Dharma is turned for the assemblies of bodhisattvas; thus the Buddha also inherently contains the Three Jewels. Furthermore, because the dharmadhātu body gathers all dharmas completely and entirely, all dharmas are therefore the Three Jewels.

1.32

Fifth, explaining the distinctions of varieties, there are two parts: first distinct, then general.

1.33

In the distinct, the Buddha Jewel may be identical to a worldly body, according to devas and humans; or two bodies, according to the small vehicle; or one body, two bodies, three bodies, or four bodies, according to the three vehicles; or ten bodies to reveal inexhaustibility, according to the one vehicle. The names and meanings of the above are all as explained elsewhere.

1.34

In the Dharma Jewel, it may be solely the teaching dharma, according to devas and humans; or possess four kinds, as in the small vehicle; or also four kinds, or only a single kind, according to the three vehicles, where the names are the same as the small vehicle but the meanings differ; or possess all the preceding explanations, or possess ten kinds—meaning principle, phenomena, and so on, with host and companions fully complete—according to the one vehicle.

1.35

In the Saṅgha, it may be solely the ordinary saṅgha, according to devas and humans; or solely śrāvakas, according to the small vehicle; or penetrating the assemblies of the three vehicles, according to the three vehicles; or solely bodhisattvas, according to the one vehicle.

1.36

As for the general explanation: there may be two kinds of Three Jewels: first, real, referring to the preceding distinct characteristics; second, nominal, referring to the preceding perpetuating representation. This is according to the small vehicle and devas and humans, though the meanings differ; or three kinds, meaning the common characteristic and so forth, as before, which terminates with the three vehicles; or ten approaches are used to reveal them, which should be known to be explained according to the one vehicle. Why? Because these ten characteristics of the Three Jewels, in the mental realization of cultivation, are manifested everywhere in the place of comparative teaching and wisdom, which is the perpetuating representation accomplishing its great benefit, with host and companions fully complete, penetrating Indra's net, the minute, and so forth. Here it also gathers the Three Jewels clarified in all the preceding teachings, which are all included within it.

1.37

Sixth, determining what is taken as refuge, within this there are five approaches:

1.38

First, the approach of abandoning the heterodox and taking refuge in the correct: this means merely abandoning the three heterodoxies of tīrthikas and taking refuge in the contaminated Three Jewels. This is explained according to devas and humans, because within this there is no uncontaminated [realm], and the Buddha is also the same.

1.39

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.

1.40

Third is the gate of abandoning the provisional and taking refuge in the real: that is, the uncontaminated [state] of the two vehicles who are foolish regarding the Dharma is also not to be taken as refuge, because it is not the ultimate place of peace and security, just as that conjured city must ultimately be abandoned. Only the uncontaminated attained within the Mahāyāna, which together returns to the real mark, is the true place of refuge. Generating offerings under the gate of the Jewels comprehensively includes them as before; under the gate of refuge, going toward the origin and abandoning the provisional to return to the real is like taking refuge in the śrāvaka saṅgha in the sūtras constituting a violation of the bodhisattva precepts, and so forth. This is explained in terms of the final teaching of the three vehicles. Alternatively, one comprehensively takes refuge in both types of the uncontaminated. This has two senses: first, as before, those who are foolish regarding the Dharma are also fit to be taken as refuge, because all who tend toward extinction are ultimate, and all those of indeterminate nature will certainly turn their minds around—the remaining Jewels should be inferred accordingly; this is explained in terms of the initial teaching. Second, because within this Mahāyāna there are naturally two types of uncontaminated, and also naturally the dharmas of the three vehicles, it is therefore said that comprehensively having both does not include those foolish regarding the Dharma; this is explained in terms of the gradual teaching across both the initial and final.

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華嚴經明法品內立三寶章 — Classical Chinese