大般涅槃經集解 9.150

9.150

案僧亮曰：佛實不滅，於涅槃後不聞此經，生實滅想，依異體三寶出家受戒，不成清淨具足三歸。若聞經不信，雖復出家，不能成果也。僧宗曰：此第四文也。向明法性苟非孤滅，則妙有可歸。若能安心在乎非無，則識真果，故舉三歸令標擬有方也。寶亮曰：唯一極位，故是常也。明此三法是一體而無三，故稱無異相也。體是嶷然，故云無常相也。不為三相所遷，故無變異相也。一體三寶者，正辨一佛體之三義也。但以初名當於法體，萬想悉是義名，無別體名覺義名異，是故佛寶當體，其餘法僧屬義名也。昔說三寶三體各別，今牽昔日法之與僧置於佛上，故言一佛體之三寶。以覺察之義為佛寶；體無非法，具眾功德，故稱法寶；體不隔物，必與理和，號曰僧寶也。若於此三法為異脩者，當知此人不成清淨歸依。既謂佛寶未極，云何而得具足戒耶？不言頭數減少，正云戒非上品耳。若依憑常住三歸，則得戒具足。夫行從信地而生，今信既未圓，所得之戒何容具足耶？佛昔自言：我為二乘。今若依憑差別三寶，尚不能得如我作聲聞緣覺之近果，況復不依常住三歸而入無漏真聖之位耶？故知執教解經者，其事必謬矣。智秀曰：此下答問中第三大意也。以昔明三寶，言旨未周，故歸心未正。今辨法性，體備三寶，長存不滅。是則歸心須改，故此一章顯正歸依也。有三翻：第一佛自明理，勸物歸依；第二迦葉設難，佛答；第三迦葉述旨，佛讚成也。三寶無別體，故言無異，不流動故，非無常也。無復改愚成智，故不變易也。

Sengliang comments: The Buddha truly does not perish. If after his nirvāṇa one does not hear this sūtra, forms the conception of real extinction, and renounces home to receive the precepts relying on separate substances for the Three Jewels, one does not accomplish the pure, complete three refuges. If one hears the sūtra and does not believe, although one renounces home, one cannot achieve the fruition. Sengzong comments: This is the fourth passage. Just above, it was clarified that if dharmatā is not isolated extinction, then there is wondrous existence to take refuge in. If one can settle the mind in non-nonexistence, one recognizes the true fruition; therefore, the three refuges are raised to direct intention toward a goal. Baoliang comments: There is only one ultimate stage, hence it is permanent. Clarifying that these three dharmas are one essence and not three is called having 'no different characteristics'. Because the essence is toweringly steadfast, it is said to have 'no impermanent characteristics'. Because it is not shifted by the three marks, it has 'no changing characteristics'. The 'Three Jewels of one essence' precisely analyzes the three meanings of the one Buddha-essence. The first name corresponds to the essence of the dharma, while the myriad concepts are all nominal meanings; there is no separate essence named awareness, only the meanings differ. Therefore, the Buddha jewel corresponds to the essence, while the rest—Dharma and Saṅgha—pertain to nominal meanings. Formerly it was said that the three essences of the Three Jewels were each separate; now the past Dharma and Saṅgha are drawn onto the Buddha, hence it is called the Three Jewels of one Buddha-essence. With the meaning of awareness it is the Buddha jewel; because the essence has no non-dharma and is replete with all virtues, it is called the Dharma jewel; because the essence does not obstruct beings and is necessarily in harmony with principle, it is named the Saṅgha jewel. If one cultivates differently with regard to these three dharmas, you should know that this person does not achieve a pure refuge. Since they consider the Buddha jewel not to be ultimate, how could they attain complete precepts? It does not mean the number is reduced, but that the precepts are not of the highest grade. If one relies upon the permanently abiding three refuges, one attains complete precepts. Practice arises from the ground of faith; now that faith is not yet complete, how could the precepts attained be complete? The Buddha formerly said of himself: 'I acted as the two vehicles.' Now, if one relies on differentiated Three Jewels, one cannot even attain the near fruition of my acting as a śrāvaka or pratyekabuddha, let alone enter the rank of the true outflow-free noble ones without relying on the permanently abiding three refuges! Thus we know that those who grasp literal teachings to explain sūtras are bound to err. Zhixiu comments: This is the third major idea in the answer to the question below. Because the past clarification of the Three Jewels was incomplete in meaning, the mind taking refuge was not correct. Now, analyzing dharmatā, the essence is fully equipped with the Three Jewels and endures permanently without extinction. Thus the mind taking refuge must be altered; hence this chapter reveals the correct refuge. There are three rounds: first, the Buddha himself clarifies the principle to exhort beings to take refuge; second, Kāśyapa raises an objection and the Buddha replies; third, Kāśyapa expresses the purport and the Buddha praises and confirms it. The Three Jewels have no separate essence, hence it is said they are 'not different'; because they do not fluctuate, they are 'not impermanent'; because there is no further changing ignorance into wisdom, they are 'not mutable'.