宗鏡錄 26.11

26.11

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.