廣弘明集 27.229

27.229

前已勸獎於他。我今自加課勵。凡論課勵要。必託境行因。若心志浮蕩。則進趣無寄。然託境行因。戒為其始。可謂入聖之初門。出俗之正路。如乖此訓。永處三塗人天長絕。是以經云。譬如大地長生萬物。戒亦如是。能生眾生人天華果。故經云。若無此戒。諸善功德皆不得生。良以三塗苦報罪障所纏。人天勝果堪為道器。欲感勝果非戒不生。是以聖人先明此教。然三歸五品戒法兩科。七眾小學要以三歸為宗。一乘大教必崇三聚為本。並如經律具顯。規猷卓爾憲章行業。明逾鑒鏡。今粗舉其大致。用光恒俗。所以發戒之原須依三寶者。蓋由佛法僧寶天人所尊。歸依生信必能出有。若歸邪神反增苦趣。故經說云。歸佛清信士。不歸諸天神。故須先定邪正方識逆順。經云。信為道元功德之母。智是解脫出有之因。誠至言也。若無此信。心志浮虛歸戒不得。是以發足立信為先。何謂三歸。謂佛法僧。此三可重故名為寶。何謂為佛。自覺覺彼無師大智五分法身也。何謂為法。能軌能正滅諦涅槃清淨無相也。何謂為僧。能和和眾無學功德自他滅處也。何謂為歸。可憑可向也。何謂為寶。能招利樂正心依仗。近獲人天遠登無學。此則三寶區別之門。若論極教。理惟一統。照無不周。照周等覺。謂之佛寶體無非法。謂之法寶。至德常和。謂之僧寶。此乃體一義三同性三寶。眾生解悟信知佛性。離此生死招興利樂。是故一切無不歸憑。

Having previously exhorted and encouraged others, I now impose exercises and discipline upon myself. In general, to discuss the essentials of self-discipline, one must rely on objective conditions to cultivate causes. If the mind's aspiration is unsettled and unsteady, its progress will have nothing to rely upon. Yet in relying on objective conditions to cultivate causes, the precepts are the beginning; they may be called the primary gate to entering sagehood and the correct path to leaving secular life. If one violates these instructions, one will forever dwell in the three evil destinies, and birth among humans and gods will be permanently cut off. Therefore, a sūtra says: 'Just as the great earth produces all things, the precepts are also like this, capable of bringing forth the flowers and fruits of human and divine births for sentient beings.' Thus a sūtra says: 'Without these precepts, no wholesome merits whatsoever can arise.' This is truly because the painful retributions of the three destinies are bound by sinful obstacles, whereas the superior fruits of humans and gods are capable of serving as vessels for the Way; if one wishes to evoke the superior fruits, they will not arise without precepts. For this reason, the sages first clarified this teaching. Now, regarding the two categories of the three refuges and the five grades of precept codes: for the preliminary study of the seven assemblies, the essential principle takes the three refuges as its basis; for the great teaching of the One Vehicle, it must revere the three collections of pure precepts as its foundation. Both are fully revealed in the sūtras and vinaya; their lofty regulations and standard patterns for practices and conduct shine brighter than a mirror. Here I briefly present their general outline to illuminate ordinary worldly customs. Why must the origin of giving rise to precepts rely upon the triratna? It is because the jewels of the Buddha, Dharma, and Saṅgha are revered by gods and humans. Taking refuge and giving rise to faith can surely deliver one from existence; but if one takes refuge in heterodox deities, it conversely increases the painful destinies. Thus a sūtra states: 'A pure believer takes refuge in the Buddha, not in the various devas.' Hence one must first distinguish the heterodox from the orthodox before recognizing the contrary and the compliant. A sūtra says: 'Faith is the source of the Way and the mother of merit; wisdom is the cause of liberation and emergence from existence.' These are truly words of the utmost truth! Without this faith, the mind's aspiration will be floating and hollow, and one cannot attain the refuges and precepts. Therefore, setting out on the path makes establishing faith foremost. What are the three refuges? They are the Buddha, Dharma, and Saṅgha. These three are worthy of veneration, and hence are called 'jewels'. What is the Buddha? He is self-awakened and awakens others, possessing the great teacherless wisdom and the fivefold dharmakāya. What is the Dharma? It can provide the model and correct errors; it is the truth of cessation, nirvāṇa, pure and signless. What is the Saṅgha? It can live in harmony and unite the assembly, possessing the merits of those beyond training, the place of cessation for oneself and others. What is taking refuge? It is what one can rely upon and turn toward. What is a jewel? It can bring about benefits and joy, serving as the support of an upright mind; nearby it procures human and divine realms, and afar it ascends to the state beyond training. These are the differentiated gates of the triratna. If one speaks of the ultimate teaching, the principle is purely unified. Its illumination is everywhere complete: illumination encompassing equal enlightenment is called the Buddha-jewel; its essence having nothing that is not Dharma is called the Dharma-jewel; its supreme virtue being constantly harmonious is called the Saṅgha-jewel. This is the triratna of identical nature, one in essence and threefold in meaning. When sentient beings awaken and faithfully know the Buddha-nature, they depart from this birth and death and bring forth benefit and joy. Therefore, all beings inevitably turn to and rely upon it.