三皈

ㄙㄢ ㄍㄨㄟ

三歸依

Sān guīyī

the three refuges

【自性三寶】

（術語）三寶，佛法僧也。

• 佛者自性之覺。The Buddha's self-consciousness.
• 法者自性之正。The righteousness of the Dharma.
• 僧者自性之淨。The purity of the monk's self.

故云自性三寶。

六祖壇經曰：「勸善知識，歸依自性三寶。佛者，覺也。法者，正也。僧者，淨也。自心歸依覺，邪迷不生，少欲知足，能離財色，名兩足尊。自心歸依正，念念無邪見，以無邪見故，即無人我貢高貪愛執著，名離欲尊。自心歸依淨，一切塵勞愛欲境界，自性皆不染著，名眾中尊。若修此行，是自歸依。」

三皈依【清朝畫師 丁觀鵬 法界源流圖】

Buddhists take refuge in श्रद्धा • śraddhā́, the Three Jewels or Triple Gem (a.k.a. the "Three Refuges").

The Three Jewels are:

1. The Buddha, the fully enlightened one
2. The Dharma, the teachings expounded by the Buddha
3. The Sangha, the monastic order of Buddhism that practice Dharmas.

Refuge is common to all major schools of Buddhism. Pali texts employ the Brahmanical motif of a group of three refuges, as found in Rig Veda 9.97.47, Rig Veda 6.46.9 and Chandogya Upanishad 2.22.3-4.

The chant goes in the ancient Pali language goes:

Buddham saranam gacchami. “I take refuge in the Buddha.”
Dhammam saranam gacchami. “I take refuge in the Dharma.”
Sangham saranam gacchami. “I take refuge in the Sangha.”

信 Faith श्रद्धा

Faith is an important teaching element in both थेरवाद theravāda (from Sanskrit स्थविरवाद sthaviravāda, literally “doctrine of the elders”, from स्थविर sthavira, “elder” + वाद vāda, “doctrine”) and महायान mahāyāna (literally “Great Vehicle”) traditions. In contrast to perceived Western notions of faith, faith in Buddhism arises from accumulated experience and reasoning.

In कलमसूत्र (कालाम सुत्त, Kesamutti Sutta केसमुत्ति सुत्त, popularly known in the West as the Kālāma Sutta), the Buddha explicitly argues against simply following authority or tradition, particularly those of religions contemporary to the Buddha's time. There remains value for a degree of trusting confidence and belief in Buddhism, primarily in the spiritual attainment and salvation or enlightenment.

Faith in Buddhism centres on belief in the Three Jewels.

Precepts

Lay followers often undertake five precepts in the same ceremony as they take the refuges. Monks administer the precepts to the laypeople, which creates an additional psychological effect. The five precepts are:

1. to refrain from killing;
2. to refrain from stealing;
3. to refrain from lying;
4. to refrain from improper sexual conduct;
5. to refrain from consuming intoxicants.

In Early Buddhist Texts, the role of the five precepts gradually developed. First of all, the precepts were combined with a declaration of faith in the triple gem (the Buddha, his teaching and the monastic community). Next, the precepts developed to become the foundation of lay practice. The precepts were seen as a preliminary condition for the higher development of the mind. At a third stage in the texts, the precepts were actually mentioned together with the triple gem, as though they were part of it. Lastly, the precepts, together with the triple gem, became a required condition for the practice of Buddhism, as laypeople had to undergo a formal initiation to become a member of the Buddhist religion. When Buddhism spread to different places and people, the role of the precepts began to vary. In countries in which Buddhism was adopted as the main religion without much competition from other religious disciplines, such as Thailand, the relation between the initiation of a layperson and the five precepts has been virtually non-existent, and the taking of the precepts has become a sort of ritual cleansing ceremony. In such countries, people are presumed Buddhist from birth without much of an initiation. The precepts are often committed to by new followers as part of their instalment, yet this is not very pronounced. However, in some countries like China, where Buddhism was not the only religion, the precepts became an ordination ceremony to initiate laypeople into the Buddhist religion.

A layperson who upholds the precepts is described in the texts as a "jewel among laymen".

Three Roots

In Tibetan Buddhism, there are three refuge formulations, the Outer, Inner & Secret forms of the Three Jewels:

• the 'Outer' form is དཀོན་མཆོག་གསུམ the 'Triple Gem', (三寶 Sanskrit: त्रिरत्न triratna),
• the 'Inner' is the Three Roots
• & the 'Secret' form is 三身 the 'Three Bodies' or त्रिकाया trikāya° of a Buddha. 

These alternative refuge formulations are employed by those undertaking Deity Yoga and other tantric practices within the Tibetan Buddhist Vajrayana tradition as a means of recognizing Buddha Nature.

	Tibetan Buddhist Refuge Formulations
Outer or 'Three Jewels'	Buddha	Dharma	Sangha
Inner or 'Three Roots'	Lama (Guru)	Yidam (Ista-devata)	Khandroma (Dakini)
Secret or 'Trikaya'	Dharmakaya	Sambhogakaya	Nirmanakaya
Three Vajras	Mind	Speech	Body
seed syllable	blue hum	red ah	white om

Three refuge motivation levels are: 

1) suffering rebirth's fear motivates with the idea of happiness, 
2) knowing rebirth won’t bring freedoms motivated by attaining nirvana, while 
3) seeing others' suffering motivates establishing them all in Buddhahood.

Happiness is temporary, lifetimes are impermanent and ultimately refuge is taken until reaching unsurpassed awakening

禪

According to Schloegl, in 《鎮州臨濟慧照禪師語錄》, the Three Bodies of the Buddha are not taken as absolute. They would be "mental configurations" that "are merely names or props" and would only perform a role of light and shadow of the mind. 臨濟語錄: "The scholars of the Sutras and Treatises take the Three Bodies as absolute. As I see it, this is not so. These Three Bodies are merely names or props. An old master said: "The (Buddha's) Bodies are set up with reference to meaning; the (Buddha) Fields are distinguished with reference to a substance." However, understood clearly, the Dharma Nature Bodies and the Dharma Nature Fields are only mental configurations."

《鎮州臨濟慧照禪師語錄》 advises:

Do you wish to be not different from the Buddhas and patriarchs? Then just do not look for anything outside. The pure light of your own heart [i.e., 心, mind] at this instant is धर्मकाय the Dharmakaya Buddha in your own house. The non-differentiating light of your heart at this instant is the संभोग काय Sambhogakaya Buddha in your own house. The non-discriminating light of your own heart at this instant is the निर्माण काय Nirmanakaya Buddha in your own house. This trinity of the Buddha's body is none other than here before your eyes, listening to my expounding the Dharma.

कोश, kośa

A kosha (also kosa; Sanskrit कोश: kośa), usually rendered "sheath", is a covering of the Atman, or Self according to Vedantic philosophy. There are five koshas, and they are often visualised as the layers of an onion in the subtle body.

The five sheaths summarised with the term Panchakosha are described in the Taittiriya Upanishad (2.1-5). From gross to fine they are:

1. अन्नमय कोश - Annamaya kosha, "food" sheath (अन्न anna, grain, food)
2. प्राणमय कोश - Pranamaya kosha, "energy" sheath (प्राण, prāṇa; the Sanskrit word for breath, "life force", or "vital principle")
3. मनोमय कोश - Manomaya kosha "mind" sheath (मनस् Manas, “mind”)
4. विज्ञानमय कोश - Vijñānamaya kosha, "discernment" or "Knowledge" sheath (विज्ञान Vijñāna)
5. आनंदमय कोश - Anandamaya kosha, "bliss" sheath (आनन्द (hi) m (ānand) Bliss, Joy)

According to Vedanta the wise person, being aware of the subtle influences of the five elements within each kosha, ever discerns the Self amidst appearances.

【三皈依】是出自《六十華嚴》的〈淨行品〉，提醒學佛者發願以「佛、法、僧」三寶為究竟皈依，並努力實踐。

起床後，吃飯、工作，乃至於應酬，待人接物之前，最好都能把三皈依念一遍。

為什麼？念念不忘三寶，念念要跟三寶相應，我們才能夠入佛境界，三皈依是佛法修學最高的指導原則。

夢參老和尚在《學三皈依》提到：

「自皈依佛」是要學習佛最初怎麼發心（出離心、菩提心、般若心），佛是怎麼成佛的? 這個道路怎麼走的? 我們要跟著他走：他怎麼做，我們就怎麼做，這就是「體解大道，發無上心」。

「自皈依法」佛教的經典、法門何其多，該如何抉擇？淨空法師在《淨土法門：三皈依是佛法教學最高指導原則》提到，發願學習佛所說一切法，無非就是透過「深入經藏」的戒、定、慧三學，來轉變我們身、口、意，去除我們的貪、瞋、癡等，如此才能「智慧如海」。

「自皈依僧」僧指的是僧團，因為僧團是強調「六和敬」的團體，一個無私、包容的團體。「統理大眾」不僅僅指與他人相處，也包括自己。我們往往身心不一致，因此發願從己到眾人，都能身心和諧、家庭和樂，進而有和諧的人際關係，慢慢擴及社會、世界，真正的「一切無礙」。

皈依三寶，為何前面加一字「自」？

佛陀在涅槃會上教誡弟子「自依止，法依止，莫異依止」的皈依真正意義，佛弟子應該依仗「自力」，依正法修學，依自己的佛性，因為自己能夠成佛，藉由對外「住持三寶」，回到依靠「自性三寶」。

了解【三皈依】的意義後，誠如章嘉大師曾說：「佛法重實質不重形式。」實質就是把佛法放在心上，把三皈依放在心上，這是我們生生世世修行最高的指導原則。

從三皈依開始，進而日日安排一段時間，為自己培福讀誦經典，祈禱早日智慧如海，以回報法界所有眾生。

【金剛經、藥師經、普門品、阿彌陀經 - 四合經】

【地藏菩薩本願經】

文章引用整理自【人生雜誌】第373期

° The doctrine says that बुद्ध • a buddhá has three काय kāyas or bodies:

1. धर्मकाय the Dharmakāya, 法身 "Dharma body," ultimate reality, "pure being itself," Buddha-nature, शून्यता, śūnyatā 空 (ㄎㄨㄥ) emptiness, akin to निर्गुण ब्रह्मन् Nirguna Brahman i.e., the attribute-less Absolute (परब्रह्म Para Brahma);
2. संभोग काय saṃbhogakāya, 報身the Saṃbhogakāya, ལོངས་སྦྱོད་རྫོགས་པའི་སྐུ • (longs sbyod rdzogs pa'i sku) "Enjoyment (or Bliss) body," the divine Buddhas of the Buddha realms, akin to सगुण ब्रह्मन् "The Absolute with qualities" Saguna Brahman;
3. निर्माण काय, the Nirmāṇakāya, 應身 (ㄧㄥˋ ㄕㄣ) 化身 calque of Sanskrit निर्माणकाय (nirmāṇakāya, “body of transformations”. The Tibetan equivalent is སྤྲུལ་སྐུ sprul sku) "Transformation (or Appearance) Body," his physical appearance in the world, akin to an अवतार avatāra, “descent of a deity from a heaven”

➥ 三身 (Buddhism) trikāya

Hyponyms

• 法身 (fǎshēn)
• 報身 (bàoshēn)
• 應身 (yìngshēn)

* 臨濟義玄: Línjì Yìxuán founder of 臨濟宗 (Línjǐ zōng) the Linji school of 禪 Chán Buddhism during 唐朝, Tang Dynasty China. 臨濟義玄 was trained by 黃蘗希運 the Chan master Huángbò Xīyùn but attained 見性: jiànxìng (kensho) while discussing 黃蘗 Huángbò's teaching during a conversation with the reclusive monk 大愚 Dàyú.

Teachings:

臨濟義玄 is reputed for being iconoclastic, leading students to their awakening by hitting and shouting: 師接化學人，每以叱喝顯大機用，世有「德山棒、臨濟喝」之稱。

Three Mysterious Gates²

Chán faced the challenge of expressing its teachings of "suchness" without getting stuck into words or concepts. The alleged use of shouting and beating was instrumental in this non-conceptual expression - after the students were well-educated in the Buddhist tradition.

臨濟 Linji is described as using 三玄『三要』The Three Mysterious Gates (& Three Keys) to maintain the 禪 Chán emphasis on the non-conceptual nature of reality while employing sutras and teachings to instruct his students:

1. 體中玄，the First Gate is the "mystery in the essence", the use of Buddhist philosophy, such as Yogacara to explain the interpenetration of all phenomena.
2. 句中玄，the Second Gate is the "mystery in the word", using 話頭 the Hua Tou ('point beyond which speech exhausts itself'), part of a form of Buddhist meditation known as 工夫 gōngfū, for "the process of gradually disentangling the students from the conceptual workings of the mind". (cf reverse lí, 離的反轉)
3. 玄中玄，the Third Gate is the "mystery in the mystery", "involving completely nonconceptual expressions such as striking or shouting, which are intended to remove all of the defects implicit in conceptual understanding".

The Chinese Buddhist term 見性: jiànxìng compounds:

• 見 jiàn "see, observe, meet with, perceive";
• 性 xìng "(inborn) nature, character, personality, disposition, property, quality, gender".

Buddhist monks who produced Sanskrit-Chinese translations of sutras faced many linguistic difficulties:

• They chose Chinese 見 jiàn to translate Sanskrit dṛś दृश् "see, look", and the central Buddhist idea of dṛṣṭi दृष्टि "view, seeing (also with the mind's eye), wisdom, false view".
• Translators used xing 性 or 自性 Zì xìng "self-nature" for Sanskrit svabhāva स्वभाव "intrinsic nature, essential nature".

Thus, 見性: jiànxìng was the translation for दृष्टिस्वभाव dṛṣṭi-svabhāva, "view one's essential nature" 視線自然.

The (c. 8th century) Chinese Platform Sutra (2, Prajñā "wisdom, understanding") first records 見性: jiànxìng.

Pronunciations

The Standard Chinese pronunciation 見性: jiànxìng historically derives from (c. 7th century CE) Middle Chinese kienCsjäŋC. Sino-Xenic pronunciations of this term exist:

kenshō 見性 or ケンショウ (on'yomi) in Sino-Japanese vocabulary

² 三玄三要、四料簡等機法接引徒眾，

Mechanisms such as the Three Profound Principles & Three Essentials, and the Four Elements and Simplified Methods to attract the disciples.

三玄三要是一句佛教術語，讀音是 sān xuán sān yào，意思是一句話中須具三玄門，一玄門中須具三要。

佛教術語，臨濟義玄接引學人之方法。

臨濟錄上堂（大四七·四九七上）：“師又云：'一句語須具三玄門，一玄門須具三要，有權有用。'”然臨濟並未明言道出三玄門與三要之內容。蓋“一句語有玄有要”即是活語，“三玄三要”，其目的乃教人須會得言句中權實照用之功能。後之習禪者於此三玄三要各作解釋，而謂三玄即：

1. (一)體中玄，指語句全無修飾，乃依據所有事物之真相與道理而表現之語句。
2. (二)句中玄，指不涉及分別情識之實語，即不拘泥於言語而能悟其玄奧。 
3. (三)玄中玄，又作用中玄。指離於一切相待之論理與語句等桎梏之玄妙句。

又依人天眼目卷一所載汾陽善昭之說，三要之中，

1. 第一要為言語中無分別造作，
2. 第二要為千聖直入玄奧，
3. 第三要為言語道斷。 

（臨濟義玄禪師語錄序、五家玄旨纂要卷上、禪學的黃金時代（吳經熊））（(參見:臨濟三句)6505）p543

From:【佛光大辭典】

三玄三要是臨濟義玄接引學人之方法。

《臨濟錄》：「上堂。僧問：如何是第一句？師云：『三要印開朱點側。未容擬議主賓分。』問：如何是第二句？師云：『妙解豈容無著問。漚和爭負截流機。』問：如何是第三句？師云：『看取棚頭弄傀儡。抽牽都來裏有人。』師又云：『一句語須具三玄門。一玄門須具三要。有權有用。汝等諸人。作麼生會。』下座。臨濟並未明言道出三玄門與三要之內容。蓋「一句語有玄有要」即是活語，「三玄三要」，其目的乃教人須會得言句中權實照用之功能。後之習禪者於此三玄三要各作解釋，而謂三玄即：(一)體中玄，指語句全無修飾，乃依據所有事物之真相與道理而表現之語句。(二)句中玄，指不涉及分別情識之實語，即不拘泥於言語而能悟其玄奧。(三)玄中玄，又作用中玄。指離於一切相待之論理與語句等桎梏之玄妙句。又依《人天眼目》卷一所載汾陽善昭之說，三要之中，第一要，為言語中無分別造作；第二要，為千聖直入玄奧；第三要，為言語道斷。

四料簡即四種簡別法，又作四料揀，即能夠應機應時，與奪隨宜，殺活自在地教導學人之四種規則：

• (一)奪人不奪境，即奪主觀而僅存客觀，於萬法之外不承認自己，以破除對人、我見之執著。
• (二)奪境不奪人，即奪客觀而僅存主觀，以世界映現在一己心中，破除以法為實有之觀點。
• (三)人境俱奪，即否定主、客觀之見，兼破我執與法執。
• (四)人境俱不奪，即肯定主、客觀各各之存在。

此乃義玄禪師於小參之際，應普化、克符之問法，對機而設施之軌範。至後世，與洞山良价之「五位說」普遍流行於禪林。