濟時護法篇第二
Chapter 2: Protecting the Dharma in Times of Need
夫以立像表真、恆俗彝訓。寄指筌月、出道常規。
Images are used to reveal truth, a constant teaching for ordinary people. Pointing to the moon with a finger is the usual way to show the path.
但以妄想倒情、相沿固習。無思悛革、隨業漂淪。是以經言、為善若登清升若爪之土、為惡若崩沈滯如下之地。此言在斯、誠為極誡。
Yet, people cling to their delusions and distorted views, following ingrained habits without a thought of changing. They drift along with their karma, sinking and rising in the cycle of rebirth. Thus the sutra says: "To do good is like climbing a clear, lofty peak—as difficult as climbing a mountain of loose soil. To do evil is like collapsing into a deep, stagnant pit—as easy as sliding down a muddy slope." These words are a profound warning, truly the ultimate admonition.
所以大聖知時、通化陶誘。立正三寶、導濁識之所歸。開明四印、示迷生之不昧。固得住法萬載、功由歸敬之勳。神升四天、諒藉傳揚之力。廣如慈經所出、豈虛構哉。
Therefore, the Great Sage, knowing the right time, skillfully guided and taught. He established the true Three Jewels, leading the confused mind toward its true home. He illuminated the Four Seals, showing lost beings the clarity they had forgotten. Thus, the Dharma has endured for ten thousand ages—an achievement made possible by the power of reverence. His spirit ascended to the Four Heavens, surely aided by the strength of its transmission. As the Compassionate Sutra broadly reveals, how could this be mere fabrication?
今於此篇顯三寶相、相隨見起、隨機四位。初謂一體、二謂緣理、三謂化相、四謂住持。各有名相。
In this chapter, we clarify the three aspects of the Three Jewels, which manifest according to one's perception and adapt to four levels of understanding. The first is the unified essence, the second is the principle of conditioned arising, the third is the transformative appearance, and the fourth is the enduring support. Each has its own name and characteristics.
初言一體三寶者。一是非二之名、體謂本識之謂。
First, the term "One Essence, Three Jewels": "One" refers to what is beyond duality, and "essence" means the fundamental consciousness.
但以無始心體、性淨如空妄想客塵、封迷隨染致使相從至於今日、經生歷死、無由厭曉。
Yet from beginningless time, the mind's essence—originally pure like empty space—has been obscured by the dust of delusion and the stains of wandering thoughts. Covered in confusion, it has followed along with defilements, down to this very day, passing through birth after birth, death after death, with no way to awaken from weariness.
行者既知心性本淨、悟解無邪、名為正覺、覺即佛也性淨無染、法也性淨無壅、僧也今覺於本、名始覺也。本實體淨、名先覺也。如此安心、如此練身、俯仰周循、無念不剋。
The practitioner, knowing that the mind's nature is originally pure, and awakening to the understanding that it is free from delusion, is called one who has attained true enlightenment. Enlightenment is the Buddha. The nature's purity, free from defilement, is the Dharma. The nature's purity, free from obstruction, is the Sangha. Now, awakening to this original nature is called the "initial awakening." The original substance, truly pure, is called the "prior awakening." In this way, settle the mind; in this way, cultivate the body. In every movement, in every turn, there is no thought that is not overcome.
問曰。卿發斯言、欲何標據。念念總是識心、言言都非智略。如何依準、得一舉而騰九萬耶。答曰。夫以聖道遠而難希、淨心近而易惑。為山基於一簣、為佛起於初念。故萬里之剋、離初步而不登。三劫之功、非始心而罔就。是知行人發足、常步此心開示不由外來、悟入誠因內起迷時謂禮外境、悟已還禮自心故經云、心想佛時、是心是佛。如是斂念、會必精勤積熏不已、自然清淨忘此外求、甫當行道、徒役身心、終為世福。
Question: When you say this, what is your basis? Every thought is just the mind of consciousness, every word is not the wisdom of insight. How can one rely on such a basis to soar ninety thousand miles in a single leap?
Answer: The path of the sage is distant and hard to reach, while the pure mind is near yet easily confused. A mountain is built from the first basket of earth, and Buddhahood begins with the first thought. Thus, a journey of ten thousand miles cannot be completed without taking the first step; the merit of three kalpas cannot be attained without the initial resolve. Therefore, when a practitioner sets out, they must always walk with this mind. Awakening does not come from outside; enlightenment truly arises from within. When deluded, one bows to external objects; when awakened, one bows to one's own mind. Thus, the sutra says: "When the mind contemplates the Buddha, this mind is the Buddha." In this way, gathering one's thoughts, one must practice diligently. Through continuous cultivation, the mind naturally becomes pure. If one forgets this and seeks externally, even if one engages in practice, one merely exhausts body and mind, ultimately gaining only worldly merit.
二明緣理三寶者。理謂至理、天真常住、還是心體且從染說、無始有終。但為惑網、不能出障。今以三學剋翦纏結、惑業既傾、心性光顯、始終性淨、無始無終。
The second point clarifies the Three Jewels based on principle. Principle refers to the ultimate truth, inherently pure and eternal, which is the very essence of mind. Yet, from the perspective of defilement, it has a beginning but no end. It is merely entangled by the net of delusion, unable to break free from obstacles. Now, through the threefold training, we cut through these entanglements. When delusion and karma are overturned, the luminous nature of mind shines forth—pure from beginning to end, without beginning or end.
由法成立、隨境分相、即號此相為五分法身、謂戒定慧解脫解脫知見也。前之三學、從因受名。由戒護助、果成法身、故云戒身。定慧準此可以類知。後二從果次第受名。解脫身者、由慧剋惑、惑無之處名解脫身。解脫知見、乃以出纏破障反照觀心、故云知見身也。 唯佛法中三乘聖者、具此五分、能為六道作大歸依。 故論云、歸依於佛者謂一切智五分法身也、歸依於法者謂滅諦𣵀槃也、歸依於僧者謂諸賢聖學無學功德自身他身盡處也。即自他惑滅所無之處故云盡處也。
It arises from the Dharma and manifests according to circumstances, and this manifestation is called the Fivefold Dharma Body, namely: the body of precepts, the body of concentration, the body of wisdom, the body of liberation, and the body of knowledge and vision of liberation.
The first three—precepts, concentration, and wisdom—are named after their causes. Through the protection and support of precepts, the fruit of the Dharma Body is realized, hence it is called the body of precepts. The same principle applies to concentration and wisdom. The latter two—liberation and the knowledge and vision of liberation—are named after their fruits in sequence. The body of liberation refers to the state where afflictions are eliminated through wisdom, and where afflictions no longer exist, it is called the body of liberation. The body of knowledge and vision of liberation arises from reflecting upon the mind after breaking free from bondage and overcoming obstacles, hence it is called the body of knowledge and vision.
Only the noble beings of the Three Vehicles in the Buddha’s Dharma possess this Fivefold Dharma Body, which serves as the great refuge for the six realms of existence. Therefore, the treatise states: "Taking refuge in the Buddha means taking refuge in the all-knowing Fivefold Dharma Body. Taking refuge in the Dharma means taking refuge in the truth of cessation, Nirvana. Taking refuge in the Sangha means taking refuge in the virtues of the noble sages, both learners and non-learners, which are the ultimate state of oneself and others." This ultimate state refers to the cessation of afflictions in oneself and others, hence it is called the "ultimate state."
由此三寶常住於世、不為世法之所陵慢、故稱寶也。如世珍寶、為生所重。今此三寶、為諸羣生三乘七眾之所歸仰、故名正歸。
These Three Jewels abide eternally in the world, unshaken by worldly conditions—thus they are called Jewels. Just as worldly treasures are valued by living beings, so too are these Three Jewels revered by all sentient beings of the three vehicles and seven assemblies—therefore they are called the True Refuge.
或即名之同相三寶。由理通三世、義盡十方。常住三寶、此為至極。 經云、若人得聞常住二字、是人生生不墮惡趣。斯何故耶。以知法佛本性常故一時聞解、熏本識心。業種既成、淨信無失。況能立願歸依、奉為師範固當累劫清勝、義無陷沒如經、有人受三歸依、彌勒初會解脫生死。此乃出苦海之良津、入佛法之階位。 但以罪多惡重、輕而慢者、雖曾受歸、隨緣還失。是故智人初受歸時、專心緣此得名歸依故感善神隨逐護助。
This is another name for the Three Jewels in their ultimate, reality-based aspect. Because this principle pervades the past, present, and future, and its meaning encompasses the entire universe, it represents the highest form of the constant, eternal Three Jewels.
The sutra says: “If someone hears the words ‘constant’ and ‘eternal,’ that person will not be reborn in the realms of suffering for life after life.” Why is this? Because they have realized that the Dharma Body of the Buddha is inherently constant and eternal. Through that single moment of hearing and understanding, this truth is planted as a seed in the ground of their consciousness. Once this karmic seed is established, their pure faith cannot be lost. How much more so for those who are able to make a vow to take refuge and treat this truth as their lifelong guide? They will surely enjoy blessings and purity for many lifetimes and will never fall into lower states.
As another sutra says: “Those who receive the Three Refuges will be freed from birth and death at Maitreya’s first assembly.” This is the true ferry for escaping the ocean of suffering and the first step into the Buddha’s teachings.
However, because people’s heavy sins and deep evil habits cause them to be casual and disrespectful, even if they have once taken refuge, they may lose it depending on circumstances. Therefore, wise people, when first taking refuge, focus their minds wholeheartedly on this truth. Only then can it be called truly taking refuge, and they will be blessed with the protection of virtuous spirits who follow and guard them.
上明佛竟。後之二寶、緣此而生。如前廣敘、以開靈府。
The Buddha has now been explained above. The latter two treasures arise from this. As was extensively described earlier, this is to open the spiritual storehouse.
此理三寶、能生化相。弘道利生、罪福通感。以化佛無心、猶如光燄。儀像非情、體唯無記。所感罪福、還約法身。由顯相狀、法身依故。以法本非形、無漏無色。不以相顯、羣有何依。故立像表真、厥趣斯矣。是知化佛供毀、一自法身無有興亡、獨稱常住言極繁矣、意在通之。
The principle of the Three Jewels gives rise to and transforms all beings, spreading the path and benefiting living beings, while offenses and blessings are mutually felt through resonance. Since the manifested Buddha has no deliberate intention, it is like a beam of light. The appearance of the image is not sentient; its essence is merely morally neutral. The offenses and blessings that result are ultimately connected to the Dharmakaya. Because the image reveals a visible form, the Dharmakaya relies on it as a support.
Since the Dharma itself has no physical form, is beyond defilement, and has no material color, if it were not revealed through forms, how could sentient beings rely on anything? Therefore, the image is established to manifest the truth—this is precisely its meaning. From this we know: whether a manifested Buddha is honored or destroyed, this has no effect on the Dharmakaya itself. The Dharmakaya alone is called eternal, with endless depth, and its intent is to guide understanding.
此明理寶是歸依所宗故覆詳之、令心有寄故出曜云、道之在心、不問老少、唯在剛烈、乃名道耳。信心以存、何往不剋。文良證也、可不鏡哉。
This clarifies that the treasure of principle is the very object of refuge; therefore it is explained again in detail so that the mind may have somewhere to rest. Thus the *Chuyao* says: "The Path lies in the mind—no question of old or young. It depends solely on resolute strength; only this is called the Path." When Faith is present and upheld, what goal can one not attain? This is excellent proof indeed—should one not reflect on it clearly?
三明化相三寶者。謂釋迦如來、為佛寶也。所說滅諦、為法寶也。先智苦盡、為僧寶也。此化相三寶。或名別相。體是無常、四相所遷。滅過千載。但可追遠、用增翹敬。
The Three Treasures in their manifested aspect, the three jewels as taught through the Buddha's life: Shakyamuni Tathagata is the Buddha Jewel. The truth of cessation that he taught is the Dharma Jewel. The foremost wisdom, in which suffering comes to an end, is the Sangha Jewel. These Three Treasures in their manifested aspect are sometimes called the distinct aspect. Their essence is impermanent, shifting through the four phases. More than a thousand years have passed since their extinction. We can only look back from afar, and thereby deepen our reverence.
四明住持三寶者。人能弘道、萬載之所流慈。道假人弘、三法於斯開位。遂使代代興樹、處處傳弘。匪假僧揚、佛法潛沒。至如漢武崇盛、初聞佛名、既絕僧傳、開緒斯竭。及顯宗開法、遠訪華胥、致有迦竺來儀、演布聲教。開俗成務、發信歸心、實假敷說之勞、誠資相狀之力。名僧寶也。所說名句、表理為先、理非文言無由取悟。故約名教說聽之緣、名法寶也。此理幽奧。非聖不知。聖雖云亡、影像斯立。名佛寶也。但以羣生福淺、不及化源薄有餘資、猶逢遺法。
The Four Clarifications on the Three Jewels: People can spread the Way, and through it, ten thousand years of compassion flow. The Way relies on people for its propagation, and the three teachings establish their positions through this. Thus, generation after generation, it flourishes, and in every place, it is transmitted and spread. Without the support of monastic practitioners, the Buddhadharma would remain hidden and lost. For instance, when Emperor Wu of Han revered and promoted it, the name of the Buddha was first heard, but without monastic transmission, the initial thread was severed. Later, when Emperor Ming of Han initiated the teachings, he traveled far to Huaxu [India], leading to the arrival of Kāśyapa Mātaṅga and Dharmaratna, who expounded and spread the teachings of sound and doctrine. Opening worldly practice to become a duty, inspiring faith and turning the mind toward refuge—this truly depends on the effort of explanation and the power of forms and appearances. This is called the Jewel of the Saṅgha.
The words and phrases they teach prioritize expressing the principle. Without words and writing, the principle cannot be grasped. Therefore, through names and teachings, the conditions of speaking and hearing arise. This is called the Jewel of the Dharma. This principle is profound and subtle. Without the enlightened, it cannot be known. Though the enlightened have passed away, their images and forms remain. This is called the Jewel of the Buddha.
However, because sentient beings have shallow merit, they cannot reach the source of transformation. Yet, with a slight remnant of resources, they may still encounter the remaining teachings.
此之三寶、體是有為、具足漏染、不足陳敬。然是理寶之所依持有能尊重、相從出有。 今不加敬、更無尊重之方、投心何所、起歸何寄。故當形敬靈儀、心存真理。導緣設化、義極於斯。 經云、造像如麥、獲福無窮。以是法身之器也。論云、金木土石體是非情、以造像故、敬毀之人自獲罪福。莫不表顯法身、致令功用無極。
These three kinds of treasures have conditioned existence, are fully tainted by defilements, and are therefore insufficient for reverence and devotion. However, since the Ultimate Treasure depends on them as its support, those who respect them can thereby access the Ultimate Treasure. If we do not show respect to these, there is no other way to practice reverence; where would we direct our minds, and where would we take refuge? Therefore, we should show physical respect to the sacred forms while keeping the Ultimate Truth in our minds. The purpose of guiding conditions and establishing teachings is ultimately expressed through this.
The sutra says: "Making an image even as small as a grain of barley brings infinite blessings." This is because such an image serves as the vessel of the Dharma Body. The treatise says: "Though gold, wood, earth, and stone are by nature insentient, because they are fashioned into images, those who revere or defile them will themselves receive blessings or retributions." This is entirely because they manifest the Dharma Body, thereby enabling their function to be without limit.
故使有心行者、對此靈儀、莫不涕泣橫流、不覺加敬。但以真形已謝、唯見遺蹤。如臨清廟、自然悲肅、舉目摧感、如在不疑。今我亦爾。慈尊久謝、唯留影像、導我慢幢。是須傾屈接足、而行禮敬。如對真儀、為我說法。今不見聞、心由無信。何以知耶。但心用所擬、三界尚成。豈此一堂、頑癡不動。大論云、諸佛常放光說法、眾生無始罪故對面不見。
Therefore, those who practice with intention, when faced with this sacred image, cannot help but weep and shed tears, and unknowingly become more reverent. But since the true form has already passed away, only the traces left behind are seen. It is like entering a pure shrine—naturally one feels sorrow and solemnity, and looking up, one is overcome with emotion, as if the departed were surely present. So it is with me now. The Compassionate One has long since passed away, leaving only an image behind, guiding me past the banner of my arrogance. Therefore I must bow down and touch his feet, and practice reverence. As if facing the true figure, let him speak the Dharma to me. That now I do not see or hear him is because my mind lacks faith. How do I know this? Even things merely conceived by the mind can bring the three realms into existence. How much more so should this single hall—could it remain stubbornly and foolishly unmoved? The Great Treatise says: All Buddhas constantly emit light and teach the Dharma, but because sentient beings have committed offenses since beginningless time, they cannot see them face to face.
又作是念。見雖是色、了色心生、心外無塵、名為真觀言從心起、實唯識有、名為俗觀漸次增明、念念無絕、時功既積、熏習逾增、觀道修明、不迷緣假、名願樂位修道人焉。
Again, they form this thought: Though what is seen is indeed form, when one understands that the mind gives rise to the perception of form, and that outside the mind there is no dust, this is called true contemplation. When one says that the perception arises from the mind, and that in reality only consciousness exists, this is called conventional contemplation. Step by step it becomes clearer, moment by moment without interruption. As time and effort accumulate, the permeation grows ever stronger. The path of contemplation is cultivated and made bright, and one is no longer deluded by conditional appearances. This is called the stage of vow and delight, the practitioner of the path.