大般涅槃經集解 19.78

19.78

Sengliang comments: Being autonomous is the meaning of 'self'. Awakening by oneself without a teacher is the meaning of 'enlightenment' (Buddha). Being without non-dharma is the meaning of 'Dharma'. The harmonious union of all phenomena is the meaning of 'Saṅgha'. These four are identical in substance but different in name. Sengzong says: This is the third section. Although he previously exhorted faith, it is essential to give the mind a resting place; therefore, he exhorts them to make distinctions, skillfully recognizing the true and the false, abandoning the former false three and relying on the present true one. This is the essential path for anchoring the mind without error and setting out directly toward the goal. Within this discussion of the three refuges, there are five distinct sections. First, in three and a half stanzas, he directly exhorts them at the outset to take refuge in the true Three Jewels. Second, in ten stanzas, Kāśyapa harbors doubts and does not yet accept the present teaching. Third, in four and a half stanzas, he further explains and resolves them, washing away those two doubts. Fourth, in four stanzas, Kāśyapa clings again. Previously, he had three doubts stuck in existence and non-existence, but upon hearing the explanation they were washed away; now, having not yet resolved the true and the false, he wishes to take refuge in both. Fifth, in the prose section, he further explains the intent of the ladder and steps, and the purport of the provisional and real. 'Skillfully distinguish' means distinguishing the former refuge as provisional and the present refuge as real. 'Precisely the nature of myself' means that one does not need to abandon one's own body to take refuge in that external Buddha. Baoliang says: The three and a half stanzas below directly clarify the characteristics of the three refuges. At the outset, he has them temporarily abandon the former three refuges as well as Śākyamuni's single-essence three refuges, and solely exhorts them to take refuge in the single-essence Three Jewels within their own future bodies. If this intention is once established, all three kinds of three refuges are completely fulfilled. 'Skillfully distinguish': both the Three Jewels of distinct characteristics and the present Śākyamuni's single-essence three refuges do not avoid fault. How so? Taking the sixteen-foot [manifestation] as the Buddha, the twelve divisions of the canon as the Dharma, and the noble assembly of the three vehicles as the Saṅgha, then forms manifested by Māra, false teachings spoken [by Māra], and those who practice Māra's teachings could also be taken as refuges; since all these are grasped within physical form, how could they avoid confusion? If one takes Śākyamuni's single-essence three refuges, they also do not avoid fault. How so? Taking the sixteen-foot body as the trace and the dharmakāya as the root, grasping the trace with reference to the root seems slightly superior. Yet, as both are physical forms, Māra can also [manifest] thus; how could it be avoided? The two jewels of Dharma and Saṅgha are also like this. Only taking refuge in the single-essence Three Jewels of one's own future body is without error; not only does it avoid fault, but it also accomplishes three kinds of virtues. First, recognizing the defects of the three refuges taught in the previous two periods, one verifies that taking refuge in the future is correct. Since the mind has a secure place, how could one fear Māra coming to disrupt one's correct understanding? Second, having correct wisdom, the mind's application is vast, clearly understanding that the true single-essence three refuges after the vajra-mind must be one's own treasure, and that all sentient beings possessing consciousness share the same principle with oneself; regardless of whether their attainment of Buddhahood is near or far, all can be relied upon. Third, having determined that this treasure definitely belongs to oneself, one clearly perceives cause and effect without the delusion of the eight inversions. Why? This person naturally recognizes that the Buddha-stage is permanent and birth-and-death is impermanent; what practice would they not establish? When the three minds are established and the three faults are removed, the intent in exhorting people to distinguish the three refuges lies precisely here.