釋門歸敬儀 1.42

1.42

此理三寶，能生化相，弘道利生，罪福通感。故調達出血，業成劫罪；耆域出血，業成梵福。以化佛無心，猶如光焰，儀像非情，體唯無記。所感罪福，還約法身，由顯相狀，法身依故。以法本非形，無漏無色，不以相顯，群有何依？故立像表真，厥趣斯矣。是知化佛供毀，一自法身，無有興亡，獨稱常住，言極繁矣。意在通之，但以澆淳在數，倚伏赴機，故列三法，限於萬載。所以金河西竭，玉關東鶩，代出八九，年逾六百，三遭殄除，終還興顯，有何致斯？曆數未也。萬載已後，澆風不追，固無傳授，天祿終也。由慈氏運開，緣生道會，淳源將發，交謝應期，不虛設也。此明理寶是歸依所宗，故覆詳之，令心有寄，故《出耀》云：「道之在心，不問老少；惟在剛烈，乃名道耳。信心以存，何往不剋？」文良證也，可不鏡哉？

These Three Jewels of principle can produce transformation characteristics, propagating the Way to benefit living beings, universally evoking responses of both sin and blessing. Therefore, Devadatta causing [the Buddha] to bleed incurred the karma of a kalpa-long sin; Jīvaka causing [the Buddha] to bleed incurred the karma of a Brahmā blessing. Because a transformation Buddha is without mind, like a blazing light; an image is insentient, its substance purely indeterminate. The sins and blessings evoked are still based on the dharmakāya, because through the manifestation of physical forms, the dharmakāya serves as the basis. For the Dharma is fundamentally without form, untainted and without physical matter; if not revealed through characteristics, upon what could all beings rely? Therefore images are erected to express the ultimate truth, and this is its import. Hence we know that making offerings to or defaming a transformation Buddha both directly affect the dharmakāya; it has neither rise nor fall, and is uniquely called permanently abiding—words cannot exhaust it. The intention is to make it understood, but because degeneracy and purity follow their numbers, and misfortune and fortune correspond to their capacities, the three stages of the Dharma were set forth, limited to ten thousand years. Thus the Golden River dried up in the west, and the Jade Gate sped to the east; eight or nine dynasties have passed, over six hundred years, and three times [the Dharma] suffered extermination, yet ultimately rose and flourished again. What brought this about? The allotted span had not yet run out. After ten thousand years, the degenerate wind can no longer be checked, and there will surely be no transmission, for the heavenly mandate will have ended. When the fortune of Maitreya opens, the path assembly will arise through conditions; the pure source will be about to burst forth, alternating at the appointed time—it was not established in vain. This clarifies that the Jewel of principle is the foundation of taking refuge; therefore I examine it in detail again, so that the mind may have a place of reliance. Thus the *Chu yao [jing]* says: 'The Way being in the mind does not depend on age; only in fierce resoluteness is it called the Way. If faithful mind is preserved, where can one go without succeeding?' This text provides fine proof; how could one not reflect upon it?