大般涅槃經集解 19.98

19.98

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.