大般涅槃經疏 8.10

8.10

從「復次善男子」下，第二通明三寶一體是常歸依。文為二：初明三寶常、次論義。初又三：一勸修常、二明得失、三正辨歸依。先勸作常想，後明無無常想。次「若於三法」下，明得失。舉失為誡，舉得為勸。若昔四時都不得言，三法異想而不得戒。何以故？以作別體歸依故也。開善云：前已得道得戒，若不得者，今教起時何不更受？既不更受，當知已得。若見今時一體教起，猶執昔別不依今圓，即是不信，故言無戒。若能於是者，更重勸也。三「譬如因樹」去，是正辨歸依。又三：開、譬、合。譬，舉非顯是。「迦葉」下，是論義。有兩：初番問答、次番領讚，皆可見（云云）。興皇云：樹譬常住，影譬如來，而為眾生作歸依處。迦葉難闇中有樹無影，譬如來滅後則不為他作歸依處。佛答闇中有影，肉眼不見，如來常為作依，薄福不見而言非依。

From 'Furthermore, good son' downward is the second major section, explaining generally that the single essence of the Three Jewels is the permanent refuge. The text has two parts: first, explaining that the Three Jewels are permanent; next, the theoretical discussion. The first also has three parts: 1. exhorting the contemplation of permanence; 2. explaining the gain and loss; 3. properly defining refuge. First, he exhorts one to form the notion of permanence, and then explains having no notion of impermanence. Next, from 'If toward these three dharmas' downward, explains gain and loss. Citing loss serves as a warning; citing gain serves as an encouragement. In the past four periods, it could never be said that by holding different notions of the three dharmas one failed to obtain the precepts. Why? Because one took refuge in distinct essences. Kaishan says: Earlier, one had already attained the path and obtained the precepts; if one had not obtained them, why would one not receive them again when the present teaching arose? Since one does not receive them again, one should know they were already obtained. If, seeing the present teaching of a single essence arise, one still clings to the past distinction and does not rely on the present roundness, that is lack of faith, hence it says 'there are no precepts.' 'If one can toward this' is a renewed exhortation. Third, from 'Just as depending on a tree' onward, properly defines refuge. This also has three parts: opening, metaphor, and joining. The metaphor cites what is incorrect to reveal what is correct. From 'Kāśyapa' downward is the theoretical discussion. There are two rounds: the first round of question and answer, and the next round of understanding and praise, all of which are clear, etc. Xinghuang says: The tree illustrates permanence, and the shadow illustrates the Tathāgata, serving as a refuge for sentient beings. Kāśyapa objected that in the dark there is a tree but no shadow, illustrating that after the Tathāgata's extinction he would not serve as a refuge for others. The Buddha replied that in the dark there is a shadow, but the fleshy eye cannot see it; the Tathāgata constantly serves as a refuge, but those of meager merit do not see him and claim he is not a refuge.