大般涅槃經集解 19.90

19.90

案僧亮曰：佛能除畏，故言安慰也。法能斷疑，故言自在。僧是福田，故曰無上之利。隨義配之，上總此別也。法瑤曰：前推問三寶之處，今問歸依之義也。歸佛得安慰、歸法得自在、歸僧得上利，各舉一義耳。而歸三寶，皆有此義也。僧宗曰：此二偈者，正是真偽之疑也。今云何歸佛者，為昔歸勝？為今歸勝耶？云何得自在者，昔令歸法，具四非常，是不自在。今曰歸法，具八自在。為何教是實耶？歸僧無上利者，昔令歸僧，取行法之人；今日之僧，取萬德不違之義。定何僧可依，轉我善業，得無上利耶？寶亮曰：云何歸佛者，謂為歸之方法也。歸法歸僧，亦如此也。

Sengliang states: The Buddha can eliminate fear; thus it speaks of 'consolation'. The Dharma can cut off doubts; thus it speaks of 'sovereignty'. The Saṅgha is the field of merit; thus it speaks of 'unsurpassed benefit'. Assigning them according to their meanings, the preceding was general and this is specific. Fayao states: The previous [lines] inquired into the place of the Three Jewels; now he asks about the meaning of taking refuge. Taking refuge in the Buddha yields consolation, taking refuge in the Dharma yields sovereignty, and taking refuge in the Saṅgha yields unsurpassed benefit—each mentions one aspect. Yet taking refuge in the Three Jewels possesses all of these meanings. Sengzong states: These two verses represent doubt regarding the real and the provisional. 'How does one who takes refuge in the Buddha [obtain consolation]' asks: is taking refuge as taught in the past superior, or is taking refuge as taught today superior? 'How does one obtain sovereignty' means: in the past, one was told to take refuge in the Dharma, which had the four impermanences—that is not sovereignty; today, it is said that taking refuge in the Dharma possesses the eight sovereignties. Which teaching is true? As for 'taking refuge in the Saṅgha yielding unsurpassed benefit': in the past, taking refuge in the Saṅgha meant relying on persons who practice the Dharma; today's Saṅgha takes the meaning of the myriad virtues being non-contrary. Decisively, which Saṅgha is to be relied upon to transform my wholesome karma and attain the unsurpassed benefit? Baoliang states: 'How does one who takes refuge in the Buddha' refers to the method of taking refuge. Taking refuge in the Dharma and taking refuge in the Saṅgha are also like this.