釋門歸敬儀 1.41

1.41

二明緣理三寶者。理謂至理，天真常住，還是心體；且從染說，無始有終，但為惑網，不能出障。今以三學剋剪纏結，惑業既傾，心性光顯，始終性淨，無始無終，由法成立，隨境分相，即號此相為五分法身，謂戒、定、慧、解脫、解脫知見也。前之三學，從因受名：由戒護助，果成法身，故云戒身；定慧準此，可以類知。後二從果次第受名：解脫身者，由慧剋惑，惑無之處，名解脫身；解脫知見，以乃出纏破障，反照觀心，故云知見身也。唯佛法中，三乘聖者具此五分，能為六道作大歸依。故《論》云「歸依於佛」者，謂一切智五分法身也。歸依於法者，謂滅諦涅槃也。歸依於僧者，謂諸賢聖學、無學功德，自身他身盡處也。即自他惑滅所無之處，故云盡處也。故《經》云：「一切聖人皆以無為法得名。」無為即無漏之別目也。由此三寶常住於世，不為世法之所陵慢，故稱寶也，如世珍寶，為生所重。今此三寶為諸群生，三乘七眾之所歸仰，故名正歸。若無專信，雜事邪神，雖受歸戒，不得聖法。故《經》云：「歸依於佛者，真名清信士，終不妄歸依，其餘諸天神。」斯何故耶？以真三寶，性相常住，堪為物依。自餘天帝，身心苦惱，有為有漏，無力無能，自救無暇，何能救物？惟出世寶，有力能持。言歸依者，如憑王力，得無侵害。今憑正寶，威福無涯，故使神龍免金翅之誅，信士超夜叉之難。五種三歸，皆歸此寶。或即名之同相三寶，由理通三世，義盡十方，常住三寶，此為至極。《經》云：「若人得聞常住二字，是人生生不墮惡趣。」斯何故耶？以知法佛，本性常故，一時聞解，熏本識心，業種既成，淨信無失，況能立願歸依，奉為師範？固當累劫清勝，義無陷沒。如《經》有人受三歸依，彌勒初會，解脫生死，此乃出苦海之良津，入佛法之階位。但以罪多惡，重輕而慢者，雖曾受歸，隨緣還失。是故智人初受歸時，專心緣此，得名歸依，故感善神隨逐護助。上明佛竟。後之二寶，緣此而生，如前廣敘，以開靈府。

Second, explaining the Three Jewels as conditioned by principle: 'Principle' refers to the ultimate principle, innately true and permanently abiding, which is none other than the substance of the mind. Spoken for the moment from the perspective of defilement, it has no beginning but has an end; merely caught in the net of delusions, it cannot transcend obstructions. Now, cutting through entanglements and fetters by means of the three trainings, once deluded karma is overturned, the mind-nature shines forth radiantly: from beginning to end its nature is pure, without beginning and without end. Established through Dharma, its characteristics are distinguished according to conditions; these characteristics are then named the fivefold dharmakāya, namely: morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. The former three trainings take their names from the cause: through the protective assistance of morality, the dharmakāya is perfected as the fruit, hence it is called the 'body of morality'; concentration and wisdom are analogous to this and can be known by class. The latter two take their names sequentially from the fruit: the 'body of liberation' means that through wisdom delusions are overcome, and the locus where delusions are absent is named the body of liberation; the 'knowledge and vision of liberation' means that having emerged from entanglements and shattered obstructions, one turns back the light to contemplate the mind, hence it is called the 'body of knowledge and vision'. Only within the Buddha Dharma do the noble ones of the three vehicles possess these five parts, able to act as the great refuge for the six destinies. Therefore a treatise says: 'Taking refuge in the Buddha' refers to the fivefold dharmakāya of all-knowledge. 'Taking refuge in the Dharma' refers to the truth of cessation, nirvāṇa. 'Taking refuge in the Saṅgha' refers to the noble ones' merits of the stages of training and no-more-training, the locus where one's own body and other bodies are exhausted. That is to say, it is the locus where the delusions of self and others are extinguished and absent, hence called the 'locus of exhaustion'. Therefore a sūtra says: 'All noble persons are designated by unconditioned dharmas.' 'Unconditioned' is another name for 'untainted'. Because these Three Jewels permanently abide in the world and are not subject to the insults or contempt of worldly dharmas, they are called 'Jewels', just as worldly rare jewels are prized by living beings. Now these Three Jewels are that to which all living beings, the three vehicles, and the seven assemblies take refuge and look up with reverence; therefore it is called the correct refuge. If one lacks exclusive faith and promiscuously serves heterodox spirits, even if one receives the refuge and precepts, one will not attain the noble Dharma. Therefore a sūtra says: 'One who takes refuge in the Buddha is truly called a pure-faith layman; they will never falsely take refuge in any of the other heavenly spirits.' What is the reason for this? Because the true Three Jewels are permanently abiding in nature and characteristics, worthy to be a reliance for living beings. As for the rest, the heavenly kings, their bodies and minds suffer distress; they are conditioned and tainted, powerless and incapable; having no leisure to save themselves, how could they save living beings? Only the supramundane Jewels have the power to uphold. Taking refuge is like relying on the power of a king to be free from harm. Now relying on the correct Jewels, whose awesome virtue and blessings are boundless, the divine dragons escape the penalty of the garuḍa, and the faithful layman transcends the peril of the yakṣa. The five kinds of taking the three refuges all take refuge in these Jewels. They are also called the Three Jewels of Identical Characteristics; because their principle pervades the three times and their meaning exhausts the ten directions, the permanently abiding Three Jewels are the utmost culmination of this. A sūtra says: 'If a person gets to hear the two words "permanently abiding", this person life after life will not fall into evil destinies.' What is the reason for this? Because knowing that the Dharma Buddha is permanently of fundamental nature, once heard and understood, it perfumes the fundamental consciousness-mind; once the seed of karma is formed, pure faith is not lost, let alone if one can make a vow to take refuge and venerate them as a master and model! Surely one will remain pure and preeminent for repeated kalpas, and in principle never sink down. As in the sūtra, a person received the three refuges, and at Maitreya's first assembly was liberated from birth and death; this is indeed the fine ford for crossing the ocean of suffering, the graded rank for entering the Buddha Dharma. Yet because sins are manifold and evil is heavy, those who treat them lightly and with contempt, though having once received the refuges, will lose them again according to conditions. Therefore, when wise persons first receive the refuges, they single-mindedly condition their minds upon this, thereby attaining what is called taking refuge; thus they move benevolent spirits to follow and protect them. Above, the explanation of the Buddha is concluded. The latter two Jewels arise conditioned by this, as extensively set forth before to open the spiritual storehouse.