宗鏡錄 26.11

26.11

答。諸聖以無為而得名。圓修以無作而成行。不分別諸境。是真調伏心。了一切法空。則常在三昧。超日三昧經云。知色心空。得佛何難。斯之謂矣。故知一切諸法頗有不由心者。心攝一切。如如意珠。無不具足。且論三寶。義廣恒沙。今依古德。約五教門。略論同別二種三寶。一約觀別論三寶者。一小乘。以妄心即空為佛寶。寂滅為法寶。無諍為僧寶。二大乘初教。妄心不可得為佛寶。離思惟為法寶。無我為僧寶。三終教。妄心無自性。無礙自在為佛寶。以是寥廓名法寶。以無所求為僧寶。四頓教。以妄心本無生為佛寶。絕念為法寶。無分別為僧寶。五一乘圓教。以妄心起無初相不動為佛寶。以無非是為法寶。以無非是為僧寶。二同體三寶者。一小乘。約立事就義門。以末歸本故。佛體上覺照義邊為佛寶。軌則義邊為法寶。違諍過盡為僧寶。二初教。約會事從理門。以能見三寶差別相即平等故。以真空為佛寶。此空離自他為法寶。此離無二為僧寶。三終教。約理事融顯門。以即事中有理。理中有事故。以本覺為佛寶。恒沙性德為法寶。性德不二為僧寶。四頓教。約絕相理實門。以三寶無為相與虛空等故為佛。佛即是法。法即是僧。五圓教。約融通無礙門。以法界諸法。無不是寶故。以覺故。約義而論皆佛寶。軌則而言。無非是法。和合而言。無不是僧。是以不動真心。成一體三寶。雖約機開五教。隨智各不同。然不離一心門。而分同別理。所以教中。但云自歸依佛等。終不云歸依於他。故云自性不歸。無所歸處。夫歸者。是還原義。眾生六根。從一心起。既背自原。馳散六塵。今舉命根總攝六情。還歸其本一心之原。故曰歸命一心。即具三寶。夫一體三寶者。只是一心。心性自能覺照。即佛寶。心體本自性離名法寶。心體無二即僧寶。思益經云。知法名為佛。知離名為法。知無為名僧。是菩薩遍行。知法名為佛者。即是真佛法身如來。佛即是法故。法即是佛。亦猶如來者。即諸法如義。次應問言。法即是佛。於義已解。何者是法故。次句云。離即是法。以一切法本性離故。心體離念。即是覺故。次應問言。法本自離。則無所修。何得有僧。次解云。知無為名僧。無為即法。法本自離。由知無為。故得成僧。故大品經云。由知諸法空。分別須菩提等。故大般若經云。般若甚深。知一切法本性離故。又文殊云。如佛世尊。堪受供養。以於一切法覺實性故。是故經云。如實覺一切法。名為大捨。釋曰。於一切法見心自性。即是如實究竟之覺。即是頓成佛義。三寶常現世間義。真實慈義。同體悲義。大喜捨義。具足檀波羅蜜義。一切願行成就義。

Answer: The noble ones derive their designation from the unconditioned; consummate cultivation accomplishes practice through non-action. Not conceptualizing objects is truly subduing the citta; thoroughly comprehending that all dharmas are empty is being perpetually in samādhi. As the Chaori sanmei jing states: “Knowing that form and citta are empty, what difficulty is there in attaining Buddhahood?” This is precisely what it means. Thus we know: among all dharmas, is there any that does not stem from citta? The citta encompasses everything, like a wish-fulfilling jewel, leaving nothing unfulfilled. Now, discussing the Three Jewels, their meanings are as vast as the sands of the Ganges. Relying on ancient masters and in terms of the five teachings, we will briefly discuss the two kinds of Three Jewels: distinct and identical-in-substance.

First, regarding the distinct Three Jewels in terms of contemplation:
1. In the Hīnayāna, taking the deluded citta as being identical to emptiness is the Buddha Jewel; quiescent cessation is the Dharma Jewel; absence of contention is the Saṅgha Jewel.
2. In the initial teaching of the Mahāyāna, the deluded citta being unobtainable is the Buddha Jewel; freedom from conceptualization is the Dharma Jewel; selflessness is the Saṅgha Jewel.
3. In the final teaching, the deluded citta lacking intrinsic nature, unimpeded and sovereign, is the Buddha Jewel; being vastly open is called the Dharma Jewel; having nothing to seek is the Saṅgha Jewel.
4. In the sudden teaching, the deluded citta being originally unarisen is the Buddha Jewel; cutting off thoughts is the Dharma Jewel; non-discrimination is the Saṅgha Jewel.
5. In the consummate teaching of the One Vehicle, the arising of the deluded citta having no initial characteristic and being unmoving is the Buddha Jewel; having nothing that is not it is the Dharma Jewel; having nothing that is not it is the Saṅgha Jewel.

Second, regarding the Three Jewels identical in substance:
1. In the Hīnayāna, in terms of establishing phenomena to conform to principle, because the branches return to the root: on the substance of the Buddha, the aspect of awakened illumination is the Buddha Jewel; the aspect of norm and rule is the Dharma Jewel; the exhaustion of the faults of conflict and contention is the Saṅgha Jewel.
2. In the initial teaching, in terms of converging phenomena into principle, because the distinct characteristics of the Three Jewels are seen to be identical to equality: true emptiness is the Buddha Jewel; this emptiness being free from self and other is the Dharma Jewel; this freedom being non-dual is the Saṅgha Jewel.
3. In the final teaching, in terms of the harmonious manifestation of principle and phenomena, because within phenomena there is principle and within principle there are phenomena: original awakening is the Buddha Jewel; the nature's virtues as numerous as the sands of the Ganges are the Dharma Jewel; the non-duality of the nature's virtues is the Saṅgha Jewel.
4. In the sudden teaching, in terms of cutting off characteristics into the reality of principle, because the unconditioned characteristics of the Three Jewels are equal to empty space, it is the Buddha; the Buddha is the Dharma; the Dharma is the Saṅgha.
5. In the consummate teaching, in terms of unobstructed interpenetration, because among all dharmas of the dharmadhātu there are none that are not jewels: because of awakening, considered in terms of meaning, all are the Buddha Jewel; considered in terms of norm and rule, there is nothing that is not the Dharma; considered in terms of harmony, there is nothing that is not the Saṅgha.

Therefore, the unmoving true citta constitutes the Three Jewels of one substance. Although the five teachings are opened in accordance with capacities and differ according to faculties of understanding, they do not depart from the gate of the one mind in dividing the principles of identity and distinction. Thus, the teachings only speak of “taking refuge in oneself as the Buddha,” etc., and never speak of taking refuge in another. Hence it is said: “If one does not take refuge in one’s own nature, there is nowhere to take refuge.” Now, “taking refuge” has the meaning of returning to the source. The six sense faculties of sentient beings arise from the one mind. Having turned their backs on their own source, they race outward and scatter into the six dusts. Now, holding up the life-faculty to encompass all six sense faculties, they return to the original source of their own one mind. Therefore, it is said that taking refuge with one's life in the one mind is fully endowed with the Three Jewels.

Now, the Three Jewels of one substance are simply the one mind. The nature of the citta naturally able to awaken and illuminate is the Buddha Jewel; the citta substance by its own nature being originally detached is called the Dharma Jewel; the citta substance being non-dual is the Saṅgha Jewel. The Siyi jing says: “Knowing dharmas is called the Buddha; knowing detachment is called the Dharma; knowing the unconditioned is called the Saṅgha. This is the universal practice of the bodhisattva.” “Knowing dharmas is called the Buddha” means the true Buddha, the dharmakāya Tathāgata, because Buddha is precisely Dharma, and Dharma is precisely Buddha. It is also like “Tathāgata” meaning the suchness (tathatā) of all dharmas. Next, one should ask: “Dharma is precisely Buddha—this meaning is already understood; what then is the Dharma?” Therefore, the next line states: “Detachment is precisely the Dharma,” because the original nature of all dharmas is detached, and the citta substance being detached from thoughts is awakening. Next, one should ask: “If dharmas are originally detached, then there is nothing to cultivate; how can there be a Saṅgha?” Next, it explains: “Knowing the unconditioned is called the Saṅgha.” The unconditioned is the Dharma, and the Dharma is originally detached; through knowing the unconditioned, one is able to accomplish the Saṅgha. Thus the Large Prajñāpāramitā Sūtra states: “By knowing that all dharmas are empty, Subhūti and others are distinguished.” Thus the Mahāprajñāpāramitāsūtra states: “Prajñā is extremely deep, because it knows that the original nature of all dharmas is detached.” Furthermore, Mañjuśrī said: “Like the Buddha, the World-Honoured One, who is worthy of receiving offerings because he awakens to the true nature in all dharmas.” For this reason, the sūtra states: “Truly awakening to all dharmas is called great relinquishment.”

Explanation: Seeing the nature of one’s own citta in all dharmas is truly the ultimate awakening; it is the meaning of suddenly attaining Buddhahood, the meaning of the Three Jewels constantly appearing in the world, the meaning of genuine loving-kindness, the meaning of compassion of the same substance, the meaning of great sympathetic joy and equanimity, the meaning of being fully endowed with dānapāramitā, and the meaning of fulfilling all vows and practices.