大般涅槃經義記 2.49

2.49

第三捨偽取真喻中，還初喻聞、次思、後修。常樂真理猶為權隱，故言寶珠猶在水中；由理別故權實教分，故言珠力水則澄清；水之一事況於二教，濁喻權教、清喻實教，尋詮悟旨故言見珠；猶在水下，理未即心，故言如觀虛空月形，此喻聞慧。次喻思慧，比丘眾中能解常者以為一人，巧觀求真名方便力，依教審思名安徐入。下喻修慧，修心證實名即得珠。

In the third analogy of relinquishing the false and taking the genuine, it again first uses an analogy for hearing, next for thinking, and finally for cultivation. The true principle of permanence and bliss was still concealed by the provisional, which is why it says the precious gem was still in the water; because of the difference in principles, the provisional and real teachings are distinguished, which is why it says that by the power of the gem the water became clear and pure. The single matter of water serves as an analogy for the two teachings: the turbid symbolizes the provisional teaching, while the clear symbolizes the real teaching. Following the exposition and awakening to the purport is why it says "saw the gem"; it still being underwater, with the principle not yet immediate to the mind, is why it says "like gazing upon the form of the moon in the empty sky"—this is an analogy for the wisdom of hearing. Next is an analogy for the wisdom of thinking: among the assembly of monks, one capable of understanding permanence is taken as one person; skillfully contemplating to seek the genuine is called the power of expedient means; carefully reflecting in reliance on the teaching is called entering calmly and slowly. Below is an analogy for the wisdom of cultivation: cultivating the mind to realize the real is called immediately obtaining the gem.