華嚴經明法品內立三寶章 1.19

1.19

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.