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大般涅槃經集解 14.26

English (machine translation) 14.26

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English

14.26

Sengliang states: Nirvāṇa is one phenomenon that possesses both. Both statements correspond to the reality. That Buddha, Dharma, and Saṃgha are eternal means that eternity is nirvāṇa. The name 'eternal' is one, yet the three items are nirvāṇa. Sengzong states: As for the differences among the three refuges, one should know that nirvāṇa seems not to be of one substance; this is meant to have the Tathāgata explain and reconcile how the three refuges are one in substance yet different in meaning. Because sentient beings fear birth-and-death, the Buddha explained the three names for them, but not in order to distinguish their substance. That there are phenomena with one name and different meanings further clarifies and explains why the three names could be established. Now, the establishment of names and meanings naturally has many paths: just as Buddha, Dharma, and Saṃgha being eternal is one name, yet the three meanings are different. 'Buddha' takes awakening as its meaning. That the Dharma is called non-awakening means that Dharma takes standard as its meaning, not the meaning of awakening. Nirvāṇa being named vimokṣa means being free from encumbrance; it naturally has its own explanatory meaning. Vimokṣa now is explained by overturning that meaning. Space being called non-wholesome means neither wholesome nor unwholesome; this proves that names and meanings are both different. When I formerly told Vyāsa, it was cited to prove that the names and meanings of the three refuges should not be identical. In terms of the Dharma and Saṃgha of distinct substances, both their substance and meaning are different. Now, regarding the Buddha, although his substance is one, following the meanings it becomes three; one cannot, because the substance is one, cause the meanings not to be three; nor by saying the meanings are three wish to cause the substance to be separate. Explaining one as three is establishing transformation according to the situation, with different expositions of the Dharma. The three refuges are also like this.

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