大般涅槃經集解 19.98

19.98

案僧亮曰：若不知而歸，則不成歸，故久在生死也。假名優婆塞者，三歸不成，豈是真實也。智秀曰：上來十行偈，第三章明今昔三寶旨深難曉也。迦葉現迷，故陳其不解，請佛重釋也。初有三行半，申其即曰於兩教並迷，謂無我觀行不得成就也。有兩意：初一行半，正申不知歸依之相，及無我觀不成。次二行，舉昔偏教以反質也。云若今說是者，昔日何故作是說耶？第二有五行偈，審佛真實之說，用資未來佛也。有兩意：初半行，正推求實說之相，恐佛不即顯示，以此感佛意也。次四行半，舉四失，以要佛必使示其相也。謂四失者，初一行明若不審佛，則無未來可歸之過。上半明若不審佛，則未來佛不成，云何有三寶可歸耶？既無來佛可歸，即下半行結云：無有來佛為歸心之境，可為次第依也。若無依而說有，理不可然，次三行半廣顯其失也。第三有一行半，請佛說也，始半行直請、次一行稱德而請也。

Sengliang states: If one takes refuge without knowing, taking refuge is not accomplished; therefore, one remains long in saṃsāra. A nominal upāsaka: since the three refuges are not accomplished, how could he be genuine? Zhixiu states: The ten verses above form the third section, clarifying that the purport of the Three Jewels of today and past is profound and difficult to understand. Kāśyapa presents his confusion, therefore expressing his lack of comprehension and requesting the Buddha to explain it again. First, there are three and a half verses expressing that he is presently confused about both teachings, meaning that the practice of non-self contemplation cannot be completed. There are two points: first, one and a half verses directly state the lack of knowledge of the characteristics of taking refuge and the failure of the non-self contemplation; next, two verses cite the previous partial teaching to cross-examine, saying: if what is spoken now is correct, why did you speak in that way in the past? Second, there are five verses examining the Buddha's truthful exposition, using it to assist the future Buddha. There are two points: first, half a verse directly inquires into the characteristics of the truthful exposition, fearing the Buddha might not immediately reveal it, using this to move the Buddha's intention; next, four and a half verses present four faults to compel the Buddha to show its characteristics. Regarding the four faults: first, one verse clarifies that if one does not verify the Buddha's words, there is the fault of having no future refuge to rely on; the first half clarifies that if one does not verify the Buddha's words, the future Buddha is not accomplished, and how could there be Three Jewels to take refuge in? Since there is no future Buddha to take refuge in, the lower half concludes: having no future Buddha as the object of taking refuge, one must rely on them in sequence; if there is no refuge and one claims there is, in principle it cannot be so; the next three and a half verses extensively show its faults. Third, there are one and a half verses requesting the Buddha to speak: the initial half directly requests, and the following verse praises virtues and requests.