諸經要集 2.76

2.76

Now, discussing the Sangha Jewel: this refers to guarding truth through the prohibitive precepts, and leaving the worldly through comportment; forming intentions to attain the realm beyond the world, and abandoning the mundane to establish Dharma. Official glories cannot sway their intentions; family relations cannot burden their thoughts. They propagate the Way to repay the four debts of gratitude, and nurture virtue to assist the three realms of existence. Lofty beyond humans and gods, weightier than gold and jade—this is termed the Sangha. Thus we know that the benefits of the Sangha Jewel cannot be fully recorded. Therefore a sūtra says: Even if there are those who maintain the precepts or break the precepts, whether senior or junior, all must be deeply revered and must not be treated with slight. If one violates this principle, one will directly incur grave offenses. For instance, Śākyamuni Buddha and others are the true Buddha Jewel. The principles, practices, teachings, and fruits spoken by his golden mouth are the true Dharma Jewel. The śramaṇas who attain the fruits are the true Sangha Jewel. These cause a single gaze and a single bow to melt away ten thousand burdens like ice; a single praise and a single recitation to roll away a thousand disasters like fog. Reflected on one's own slight merit, not meeting with the true transformation, one relies upon his remaining traces and fortunately inherits the lingering shade. Gold, sandalwood, bronze, silk, lacquer, hemp, and pigments portraying the sagely countenance are called the Buddha Jewel. Paper, silk, bamboo, and silk writing the mysterious words are called the Dharma Jewel. Shaving the hair, dyeing the robes, and holding the alms bowl are called the Sangha Jewel. Although the substantial forms of these three kinds are conventional, they serve to represent the true presence. Revering them puts a permanent end to the long stream [of saṃsāra]; scorning them constantly incurs bitter retribution. Just as wood is not one's biological mother, yet bowing to it sends resonance across a thousand years; ordinary monks are not sagely Sangha, yet revering them shines beyond ten thousand generations. Thus we know that once this custom is fanned, near and far follow it together. Unseen, it assists sentient beings with divine efficacy that cannot be measured; if there should be any deficiency, the offense incurred will be all the greater. Since one has been permitted to leave the household, it is principle that one should reform worldly ways. Furthermore, as the Book of Rites says, 'An armored warrior does not bow'; how could their omissions be the same? One who has abandoned the worldly wears the armor of patience upon his body; bending his knees to laypersons is unprincipled. Since the Three Jewels are identical, in principle they must be equally revered; one cannot exclusively follow the Buddha and Dharma while utterly discarding monks and nuns. Therefore the Dharma does not propagate itself; its propagation depends upon humans. Humans can propagate the Way; thus they must be equally revered.