[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [廬山蓮宗寶鑑](https://indike.org/pramana/in.bauddha.taisho.1973) › 10.10 # 廬山蓮宗寶鑑 10.10 廬山蓮宗寶鑑 10.10 - **Language:** Classical Chinese ### [10.10](https://indike.org/pramana/in.bauddha.taisho.1973.10.10) 教云：十方薄伽梵，圓滿修多羅，大乘菩薩僧，功德難思議。三寶者，有三種：一曰同體三寶，謂真如之理，自性開覺名為佛寶、德用軌則自性正真名為法寶、動無違諍自性清淨名為僧寶。二曰出世三寶，謂法報化身隨類應現是為佛寶、六度詮旨四諦緣生名為法寶、十地菩薩四向五果名為僧寶。三曰世間住持三寶，謂泥龕塑像名為佛寶、黃卷赤軸名為法寶、剃髮染衣名為僧寶。歸依者，感諸天護持；供養者，獲福田無量。今有邪愚不解，偽撰真宗妙義經，妄言精是佛寶、氣是法寶、神是僧寶。遞相傳習，致使入善門者信其邪說、不敬三寶，實可憐憫。若夫不敬世間三寶則自昧其心，自昧其心則迷失本性，同體出世三寶何所得哉？自賺猶可，又賺他人，可謂岐人天之正路、瞎人天之正眼、昧因果之真教、澆定慧之淳風，無甚於此也。佛言一切眾生若不歸依三寶，永劫墮三惡道。況我慈照集經成懺，使學者依大乘經甚深妙義，從今身至佛身，為法界眾生歸依常住佛、歸依常住法、歸依常住僧。正信善人既已得聞，聞已誦禮，固當自敬自信。即此敬信之心，端可近於佛道矣。凡見一切佛像起如來想、見一切聖教生難遭想、見一切比丘僧起祖師想，禮拜供養無得輕欺，以佛莊嚴而自莊嚴，如此則一體三寶唯心備具矣。若也執於鄙見、昧其根本，妄信邪教、疑誤後人，自取沈淪永溺惡趣，是誰之咎歟？ > The teaching says: 'The Bhagavans of the ten directions, / The consummate sūtras, / The Mahāyāna Bodhisattva-Saṅgha— / Their merit is inconceivable.' As for the Three Jewels, there are three kinds: First is called the Three Jewels of Identical Essence: the principle of True Suchness, with one's own nature awakening, is called the Buddha Jewel; its virtuous functions and regulatory norms, with one's own nature being upright and true, are called the Dharma Jewel; its movement free of dispute and conflict, with one's own nature being pure, is called the Saṅgha Jewel. Second is called the Supramundane Three Jewels: the dharmakāya, saṃbhogakāya, and nirmāṇakāya responding and appearing according to each kind \[of being\] are the Buddha Jewel; the expressed tenets of the six perfections and the conditioned arising of the four truths are called the Dharma Jewel; the bodhisattvas of the ten grounds, the four directions, and the five fruits are called the Saṅgha Jewel. Third is called the Worldly Three Jewels of Continuous Abiding: clay niches and sculpted images are called the Buddha Jewel; yellow scrolls and red rollers are called the Dharma Jewel; shaved heads and dyed robes are called the Saṅgha Jewel. Those who take refuge in them evoke the protection of the devas; those who make offerings to them obtain immeasurable fields of merit. Nowadays, there are heterodox fools who, lacking understanding, falsely fabricate the \*Zhenzong miaoyi jing\* and foolishly assert that essence is the Buddha Jewel, breath is the Dharma Jewel, and spirit is the Saṅgha Jewel. As this is handed down and practiced from one to another, it leads those who enter the gate of goodness to believe their heterodox teachings and fail to revere the Three Jewels; this is truly lamentable. If one does not revere the worldly Three Jewels, one darkens one's own mind; if one darkens one's own mind, one loses one's fundamental nature—how then could the Three Jewels of Identical Essence and the Supramundane Three Jewels ever be attained? To cheat oneself would still be one thing, but to cheat others as well can be described as branching off from the upright path of humans and devas, blinding the upright eyes of humans and devas, obscuring the true teaching of cause and effect, and corrupting the pure custom of concentration and wisdom—nothing could be worse than this. The Buddha said that if any sentient being does not take refuge in the Three Jewels, they will fall into the three wretched paths for eternal eons. How much more so when our Master Cizhao compiled the scriptures into a repentance ritual, enabling practitioners to rely on the profound and wondrous meaning of the Mahāyāna sūtras, so that from their present body until the Buddha-body, they take refuge on behalf of all sentient beings in the dharmadhātu in the Ever-Abiding Buddha, take refuge in the Ever-Abiding Dharma, and take refuge in the Ever-Abiding Saṅgha! Once good people of correct faith have heard this, and having heard it, recite and pay homage to it, they should certainly respect themselves and have faith in themselves. This very mind of reverence and faith is uprightly capable of drawing near to the Buddha Path. Whenever you see any Buddha image, give rise to the thought that it is the Tathāgata; whenever you see any holy teaching, give rise to the thought that it is difficult to encounter; whenever you see any monk, give rise to the thought that he is a patriarch. Bow to them and make offerings to them without slighting or deceiving them, adorning yourself with the Buddha's adornment. In this way, the Three Jewels of One Essence are fully complete in Mind-only. If one instead clings to base views, obscures the root, foolishly believes in heterodox teachings, and misleads later generations with doubts, bringing about one's own sinking and eternal drowning in the wretched destinies—whose fault is that? > — English (machine translation) (machine translation) - [Previous: 10.9](https://indike.org/pramana/in.bauddha.taisho.1973.10.9) - [Next: 10.11](https://indike.org/pramana/in.bauddha.taisho.1973.10.11) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1973.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1973~en-mt.10.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1973.10.10](https://indike.org/pramana/in.bauddha.taisho.1973.10.10) · Pramāṇa