大般涅槃經義記 3.13

3.13

The Buddha's answer has three parts: first, discussing unity in terms of the three; second, from "there are dharmas whose names are one" onward, distinguishing the three in terms of unity; third, from "the Tathāgata sometimes speaks of the one as three and the three as one" onward, praising both the one and the three to show their profundity. In the first part, it first explains that "all sentient beings seek the three refuges out of fear," hence there is the distinction of three. Because of the three refuges, they realize and know the buddha-nature, the decisive, and nirvāṇa; because what is realized is of the same essence, they are able to be one. In the second section, it first manifests by principle that the three are distinct; from "therefore I" onward, it cites past teaching to prove their distinction. In the former part, it first broadly clarifies the unity and difference of names and meanings among all dharmas. In applying names to correspond to dharmas, there are only two approaches: first, name and meaning are both one; second, name and meaning are both different. Dharmas have essence and function, general and particular, identity and difference. Applying names in terms of essence, the general, and identity, name and meaning are both one; applying names in terms of function, following the particular, and pursuing difference, name and meaning are both different. Discussed mutually in terms of the hidden and manifest, there are four propositions: First, name and meaning are both one. Second, name and meaning are both different, fully as distinguished just now. Third, the name is one but the meanings are different: applying names in terms of essence, the general, and identity, subsuming meaning under the designation is called unity of name; applying names according to function, particularity, and difference, subsuming the designation under the intended meaning is called difference of meaning. Fourth, the meaning is one but the names are different, which can be known by reversing the previous one. Now, among the four, two approaches are presented for the moment: "there are dharmas whose names are one and meanings are different" is the third approach; "there are dharmas whose names and meanings are both different" is the second approach.