大般涅槃經集解 19.64

19.64

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.