English
English version: Therefore, for the sake of explaining the Dharma Jewel, the second and fifth types of people in the second meaning have already been explained. Next, the third meaning is explained. The third and sixth types of people take refuge in the Bodhisattva Sangha, which is the most supreme and foremost among all Sanghas. This is to demonstrate that the disciples of the Tamer (referring to the Buddha), in the Dharma taught by all Buddhas and Tathagatas, practice truthfully without contradiction. The verse says: 'Because of relying on disciples,' it is said for those Shravakas (Śrāvaka, Hearers) who hear the Dharma from others. The verse says: 'For the sake of the Small Vehicle (Hinayana),' it is said for those who believe in and offer to the field of merit of the foremost holy assembly. The verse says: 'Because of believing in and offering to the Sangha,' it is for this reason that the establishment of the Sangha Jewel is spoken of. The verse says: 'Therefore, the Sangha Jewel is spoken of.' This is a brief explanation of relying on three meanings, for the sake of six types of people, the Buddhas speak of these Three Jewels. The verse says: 'Relying on the Tamer, what is realized, disciples for the Three Vehicles, believing in the three offerings, etc., therefore the Three Jewels are spoken of.' Furthermore, in order to enable transformable beings to enter in sequence, therefore, according to conventional truth (Saṃvṛti-satya), it is shown and clearly stated that the Three Refuges are established. What meaning does this explain? The verse says: ‘What can be abandoned and is illusory, is without substance and is fearful, the two kinds of Dharma and the Sangha, are not ultimate refuges.’ What meaning does this verse explain? There are two kinds of Dharma. What are the two? One is the Dharma that is spoken, and the other is the Dharma that is realized. The Dharma that is spoken refers to the Sutras (Sutra), etc., names, phrases, and sentences spoken by the Tathagata, which are upheld by the body. Those Dharmas that are spoken will cease when enlightenment is attained, just like abandoning a raft. The verse says: 'What can be abandoned.' The Dharma that is realized also has two kinds, namely, according to the difference between cause and effect. Because what Dharma is relied upon to realize what Dharma. What meaning does this explain? So-called the path and the conditioned (Saṃskṛta) mutually uphold each other. If it is upheld by the conditioned, then that Dharma is illusory. The verse says: 'And is illusory.' If it is illusory, then that Dharma is not real. If it is not real, then it is not the ultimate truth. If it is not the ultimate truth, then it is impermanent (Anitya). If it is impermanent, it is not a refuge. Furthermore, if the cessation (Nirvana) obtained according to the Shravaka path is also empty and without substance, just like a lamp extinguished, only cutting off a small portion of afflictions and suffering. If so, then it is without substance. If it is without substance, how can it be an object of refuge for others? The verse says: 'Is without substance.' Among the Sangha, there are people of the Three Vehicles (referring to the Shravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle). Among the people of the Three Vehicles, those who rely on the Shravaka Sangha often have fear and constantly seek refuge. --------------------------------------------------------------------------------
Chinese
诸佛如来求离世间。此是学人所应作者。未究竟故。犹进趣向阿耨多罗三藐三菩提故。所言怖畏者。云何怖畏。以阿罗汉虽尽有漏而不断一切烦恼习气。彼于一切有为行相。极怖畏心常现在前。是故圣者胜鬘经言。阿罗汉有恐怖。何以故。阿罗汉于一切无行怖畏想住。如人执剑欲来害己。是故阿罗汉无究竟乐。何以故。世尊依不求依如众生无依彼彼恐怖。以恐怖故则求归依。如是阿罗汉有怖畏。以恐怖故归依如来。故彼若如是有怖畏者。彼人毕竟为欲远离彼怖畏处求无畏处。以是义故依远离彼怖畏之处。名为学者当有所作欲得阿耨多罗三藐三菩提无畏之处。是故声闻法僧二宝是少分归依。非究竟归依。偈言二种法及僧非究竟归依故。此明何义。偈言。 众生归一处 佛法身彼岸 依佛身有法 依法究竟僧 此偈明何义。如向所说。诸佛如来不生不灭寂静不二。离垢法身故。以唯一法身究竟清净处故。又三乘之人无有救者。无归依者。以唯有彼岸无始本际毕竟无尽。是可归依恒可归依。所谓唯是诸佛如来故。如是常恒清凉不变故可归依。圣者胜鬘经中广说应知。问曰。以何义故佛法众僧说名为宝。答曰。偈言。 真宝世希有 明净及势力 能庄严世间 最上不变等 此偈明何义。所言 现代汉语译本：诸佛如来寻求脱离世间。这是修行人应该做的。因为尚未达到究竟，所以仍然要努力趋向阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。所说的怖畏，是什么样的怖畏呢？因为阿罗汉（Arhat，声闻乘的最高果位）虽然断尽了有漏烦恼，但没有断除一切烦恼的习气。他们对于一切有为法的行相，极度怖畏的心常常出现在面前。所以《胜鬘经》说，阿罗汉有恐怖。为什么呢？因为阿罗汉对于一切无常变化的行相，心怀怖畏。就像有人拿着剑要来伤害自己一样。所以阿罗汉没有究竟的快乐。为什么呢？世尊依据不求依靠，就像众生没有依靠一样，他们有种种的恐怖。因为有恐怖，所以就寻求归依。像这样，阿罗汉有怖畏，因为有恐怖，所以归依如来（Tathagata，佛的称号之一）。因此，如果他们有怖畏，那么他们必定为了远离那怖畏之处，而寻求无畏之处。因为这个缘故，依靠远离怖畏之处，名为修行人应当有所作为，想要得到阿耨多罗三藐三菩提的无畏之处。所以声闻乘所归依的佛、法、僧三宝，只是少分的归依，不是究竟的归依。偈颂说，两种法和僧，不是究竟的归依。这说明什么意义呢？偈颂说： ‘众生归一处，佛法身彼岸，依佛身有法，依法究竟僧。’ 这偈颂说明什么意义呢？就像前面所说的，诸佛如来不生不灭，寂静不二，远离垢染的法身（Dharmakaya，佛的法性之身）。因为只有法身是究竟清净之处。而且三乘（声闻乘、缘觉乘、菩萨乘）之人没有救护者，没有归依处。因为只有彼岸是无始本际，毕竟无尽，是可以归依，恒常可以归依的。所谓只有诸佛如来才是。像这样常恒清凉不变，所以可以归依。《胜鬘经》中广为解说，应当知道。问：因为什么缘故，佛、法、众僧被称为宝呢？答：偈颂说： ‘真宝世稀有，明净及势力，能庄严世间，最上不变等。’ 这偈颂说明什么意义呢？所说的
English
English version: The Buddhas and Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha) seek to be apart from the world. This is what a learner should do. Because it is not yet ultimate, they still strive towards Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). What is meant by fear? What kind of fear is it? Because Arhats (Arhat, a perfected person who has attained Nirvana) have exhausted the outflows, they have not cut off all the habitual tendencies of afflictions. They constantly have extreme fear of all conditioned phenomena. Therefore, the *Shrimala Sutra* says that Arhats have fear. Why? Because Arhats dwell in the thought of fear of all impermanent phenomena. It is like a person holding a sword wanting to harm oneself. Therefore, Arhats do not have ultimate happiness. Why? The World-Honored One relies on not seeking reliance, just as sentient beings have no reliance, they have all kinds of fears. Because of fear, they seek refuge. In this way, Arhats have fear, and because of fear, they take refuge in the Tathagata. Therefore, if they have fear, then they will certainly seek a place of no fear in order to be apart from that place of fear. For this reason, relying on being apart from that place of fear is called a learner who should do something, wanting to attain the place of no fear of Anuttara-samyak-sambodhi. Therefore, the Buddha, Dharma, and Sangha, the Three Jewels of the Hearer Vehicle, are only a partial refuge, not an ultimate refuge. The verse says that the two kinds of Dharma and Sangha are not ultimate refuges. What meaning does this clarify? The verse says: 'Sentient beings return to one place, the Buddha's Dharmakaya (Dharmakaya, the body of the Dharma) is the other shore, relying on the Buddha's body there is Dharma, relying on the Dharma the Sangha is ultimate.' What meaning does this verse clarify? As said before, the Buddhas and Tathagatas neither arise nor cease, are tranquil and non-dual, the Dharmakaya is apart from defilements. Because only the Dharmakaya is the ultimate pure place. Moreover, the people of the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana) have no savior, no refuge. Because only the other shore is without beginning or end, ultimately without end, it is a refuge, constantly a refuge. So-called only the Buddhas and Tathagatas are. In this way, it is constant, cool, and unchanging, so it can be a refuge. The *Shrimala Sutra* explains it extensively, you should know. Question: For what reason are the Buddha, Dharma, and Sangha called jewels? Answer: The verse says: 'True jewels are rare in the world, bright, pure, and powerful, able to adorn the world, supreme, unchanging, and so on.' What meaning does this verse clarify? What is said --------------------------------------------------------------------------------
Chinese
宝者有六种相似。依彼六种相似相对法故。佛法众僧说名为宝。何等为六。一者世间难得相似相对法。以无善根诸众生等百千万劫不能得故。偈言真宝世希有故。二者无垢相似相对法。以离一切有漏法故。偈言明净故。三者威德相似相对法。以具足六通不可思议威德自在故。偈言势力故。四者庄严世间相似相对法。以能庄严出世间故。偈言能庄严世间故。五者胜妙相似相对法。以出世间法故。偈言最上故。六者不可改异相似相对法。以得无漏法世间八法不能动故。偈言不变故。问曰。依何等法有此三宝。而依此法得有世间。及出世间清净生起三宝。答曰。为彼义故说两行偈。 真如有杂垢 及远离诸垢 佛无量功德 及佛所作业 如是妙境界 是诸佛所知 依此妙法身 出生于三宝 此偈示现何义。偈言。 如是三宝性 唯诸佛境界 以四法次第 不可思议故 此偈明何义。真如有杂垢者。谓真如佛性未离诸烦恼所缠。如来藏故。及远离诸垢者。即彼如来藏转身到佛地得证法身。名如来法身故。佛无量功德者。即彼转身如来法身相中。所有出世间十力无畏等。一切诸功德无量无边故。及佛所作业者。即彼十力等。一切诸佛法自然常作无上佛业。常不休息常不舍离。常授诸菩 现代汉语译本： 宝有六种相似之处。由于这六种相似之处的相对性，佛、法、僧被称为宝。这六种是什么呢？ 一、世间难得的相似相对性。因为没有善根的众生等，百千万劫都不能得到。偈语说：‘真宝世间稀有’。 二、无垢的相似相对性。因为远离一切有漏法。偈语说：‘明净’。 三、威德的相似相对性。因为具足六神通不可思议的威德自在。偈语说：‘势力’。 四、庄严世间的相似相对性。因为能够庄严出世间。偈语说：‘能庄严世间’。 五、胜妙的相似相对性。因为是出世间法。偈语说：‘最上’。 六、不可改变的相似相对性。因为得到无漏法，世间八法不能动摇。偈语说：‘不变’。 问：依据什么法有这三宝（佛、法、僧），并且依据此法才能有世间和出世间的清净生起的三宝？ 答：为了那个意义，说了两行偈语。 ‘真如有杂垢，及远离诸垢，佛无量功德，及佛所作业，如是妙境界，是诸佛所知，依此妙法身，出生于三宝。’ 这偈语显示什么意义？偈语说： ‘如是三宝性，唯诸佛境界，以四法次第，不可思议故。’ 这偈语说明什么意义？‘真如有杂垢’，是指真如佛性还没有离开诸烦恼的缠绕，即如来藏（Tathagatagarbha）。‘及远离诸垢’，就是指那个如来藏转身到达佛地，得到证悟法身（Dharmakaya），名为如来法身。‘佛无量功德’，就是指那个转身如来法身相中，所有出世间的十力（Ten Powers of a Buddha）、无畏（Four Fearlessnesses）等，一切诸功德无量无边。‘及佛所作业’，就是指那个十力等，一切诸佛法自然常作无上佛业，常不休息，常不舍离，常授予诸众生。
English
English version: Treasure has six kinds of similarities. Because of the relative nature of these six similarities, the Buddha, the Dharma, and the Sangha are called treasures. What are these six? First, the similarity of being rare in the world. Because sentient beings without good roots cannot obtain it even after hundreds of millions of kalpas. The verse says: 'True treasure is rare in the world'. Second, the similarity of being stainless. Because it is free from all contaminated dharmas. The verse says: 'Bright and pure'. Third, the similarity of power and virtue. Because it is endowed with the inconceivable power and virtue of the six supernormal powers. The verse says: 'Power'. Fourth, the similarity of adorning the world. Because it can adorn the transcendent world. The verse says: 'Can adorn the world'. Fifth, the similarity of being supreme and wonderful. Because it is a transcendent dharma. The verse says: 'Supreme'. Sixth, the similarity of being unchangeable. Because having attained uncontaminated dharma, the eight worldly dharmas cannot shake it. The verse says: 'Unchanging'. Question: Based on what dharma are these Three Jewels (Buddha, Dharma, Sangha) established, and based on this dharma can the pure arising of the Three Jewels in both the mundane and supramundane realms be achieved? Answer: For that meaning, two lines of verse are spoken: 'The True Thusness has mixed impurities, and is free from all impurities, the Buddha's immeasurable merits, and the Buddha's actions, such wonderful realm, is known by all Buddhas, based on this wonderful Dharmakaya (法身), the Three Jewels are born.' What meaning does this verse reveal? The verse says: 'Such is the nature of the Three Jewels, only the realm of all Buddhas, with the sequence of four dharmas, is inconceivable.' What meaning does this verse explain? 'The True Thusness has mixed impurities' refers to the True Thusness Buddha-nature that has not yet been separated from the entanglements of all afflictions, that is, the Tathagatagarbha (如来藏). 'And is free from all impurities' refers to that Tathagatagarbha transforming and reaching the Buddha-ground, attaining the enlightened Dharmakaya, called the Tathagata's Dharmakaya. 'The Buddha's immeasurable merits' refers to all the supramundane Ten Powers of a Buddha (十力), Four Fearlessnesses (无畏), etc., within that transformed Tathagata Dharmakaya aspect, all merits being immeasurable and boundless. 'And the Buddha's actions' refers to that Ten Powers, etc., all Buddha-dharmas naturally and constantly performing supreme Buddha-actions, constantly without rest, constantly without abandonment, constantly bestowing upon all sentient beings. --------------------------------------------------------------------------------