大般涅槃經集解 19.64

19.64

案僧亮曰：已說我者即是佛性，自身有之，便應自歸身中三寶，必得常樂，成善業之義也。僧宗曰，第二段也。相生明性有而是常，乖則為隱。長處生死不違，則顯永昇常樂。斯則起信之所由，事在於此經。若欲求詮以入理者，豈不得於常住方等深生信哉前唱善業，已啟其萌；今勸深信，長於前解也。寶亮曰：第二段也，勸信一體三歸也。又開為十章：第一將說三歸，先勸虛壞。若執著者，則乖法相矣。第二明若從四時之教修學，而來聞今所說，成忘懷之人也。第三將說此理，故勸勵時眾，應効此人而用心也。第四正說三歸。第五明時眾於此極說之理未能即信，故迦葉還請也。第六佛還更說如此三歸差別之相。第七迦葉領解未來一體三歸。第八還勸行人，令此時眾發於大志。第九迦葉自勸行人發迹而行。第十佛還讚成所說之理也。甘露譬常住理，若作不有不無虛心而緣，即成甘露；若介然有存，是即斷常，既不稱乎中道，即於此人而成毒也。此中有四翻。第一佛唱此旨。第二迦葉求解釋。第三佛還更問審聞不。第四迦葉重請也。智秀曰：第二段也。上明佛性即我，此既不有善業得與，與善之始莫過歸信，故此一章先勸依自身常住三寶也。開為七章：第一約人以褒貶於經。第二正勸依自身如來之藏。第三說其不解，請求重釋。第四佛為廣說，詶其請意。第五迦葉領解，以立雙歸。第六佛即述其今解，戒其先非。第七迦葉發迹以遣疑，訖不生亦不死也。

Sengliang states: Having explained that the self is the buddhadhātu and that one's own body possesses it, one ought to take refuge in the Three Jewels within one's own body, whereby one is certain to attain the eternal bliss that constitutes wholesome karma. Sengzong states: This is the second section. Mutually generating, it clarifies that the nature exists and is eternal; if one deviates, it remains concealed. Lingering long in saṃsāra without deviating, it is revealed, ascending forever to eternal bliss. This, then, is that from which faith arises, and the matter lies in this sūtra. If one wishes to seek the expression in order to enter the principle, how could one not produce deep faith in the permanently abiding vaipulya? The preceding proclamation of wholesome karma had already planted the sprout; now, encouraging deep faith enhances the previous understanding. Baoliang states: This is the second section, encouraging faith in the Three Refuges of a single substance. It is further divided into ten chapters: First, being about to explain the Three Refuges, he first encourages empty dissolution: if one clings, one deviates from the characteristics of dharmas. Second, clarifying that if one studies following the teachings of the four periods and comes to hear what is now explained, one becomes a person free of attachment. Third, being about to explain this principle, he encourages and exhorts the assembly of the time that they should emulate this person in applying their minds. Fourth, directly explaining the Three Refuges. Fifth, clarifying that the assembly of the time could not immediately believe in this ultimate teaching of the principle, so Kāśyapa asks again. Sixth, the Buddha again explains such distinctive characteristics of the Three Refuges. Seventh, Kāśyapa understands the future Three Refuges of a single substance. Eighth, again exhorting practitioners to inspire great aspiration in the assembly of the time. Ninth, Kāśyapa himself exhorts practitioners to set out on the path. Tenth, the Buddha praises and confirms the principle that was explained. Ambrosia is an analogy for the principle of permanent abiding: if one relates to it with an empty mind of neither existence nor non-existence, it becomes ambrosia; if one holds firmly to existence, this is annihilation or permanence, which fails to match the Middle Way, and thus becomes poison to this person. There are four turns here: First, the Buddha proclaims this purport. Second, Kāśyapa seeks an explanation. Third, the Buddha asks again whether he truly wishes to hear. Fourth, Kāśyapa repeats his request. Zhixiu states: This is the second section. Above, it was clarified that the buddhadhātu is the self; since this is not non-existent, wholesome karma can be granted, and the beginning of granting good is none other than taking refuge in faith, so this chapter first encourages taking refuge in the permanently abiding Three Jewels of one's own body. It is divided into seven chapters: First, evaluating the sūtra in terms of persons. Second, directly encouraging reliance on the Tathāgatagarbha of one's own body. Third, explaining their lack of understanding and requesting a re-explanation. Fourth, the Buddha explains it extensively to satisfy the intention of his request. Fifth, Kāśyapa understands, thereby establishing the dual refuges. Sixth, the Buddha sets forth his present understanding and admonishes his previous errors. Seventh, Kāśyapa sets out on the path to dispel doubt, concluding with neither arising nor dying.