大般涅槃經集解 9.150

9.150

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'.