大般涅槃經義記 3.322

3.322

初中，「汝當善分別」者，三歸有二：一是別相、二是一體。隨其事相三歸各異名為別相，論其實性三歸體同名為一體，佛今勸人捨別取同，故言當善分別三歸。就正教中，「如是三歸則我性」者牒前所勸一體三歸，此三歸性則是我性。如上所辯，佛性真我名為我性，此之我性據佛以論即是諸佛法身自體，以佛法身共眾生體無二性故。若性無二，何故眾生名為佛性、佛名法身？釋言：若此據佛以論，性外更無煩惱可得，是故佛性即是諸佛清淨法身。若據凡取，實為妄隱，與後顯時淨德為本，便名佛性。二義雖異，論體不殊，是故佛歸即是我性；據法以論，此我即是諸法之體，故法即我；據僧以論，此義即是僧之體實，故僧即我。故三歸性即是我性。道此何為？欲使眾生於自身中求三歸依，依彼三歸趣入自實如來藏性。

In the first part, "you should properly distinguish": the three refuges have two aspects: first, distinct characteristics; second, one single substance. Following their phenomenal characteristics, the three refuges are each different, which is called distinct characteristics; discussing their real nature, the three refuges share the same substance, which is called one single substance. The Buddha now encourages people to abandon the distinct and adopt the identical, hence saying one should properly distinguish the three refuges. In the direct instruction, "such three refuges are then my nature" cites the previously encouraged three refuges of one single substance; the nature of these three refuges is precisely the nature of self. As explained above, the true self of buddha-nature is called the nature of self; discussing this nature of self in terms of the Buddha, it is the very essence of the dharmakāya of all buddhas, because the buddhas' dharmakāya and sentient beings' essence share an undifferentiated nature. If the nature is undifferentiated, why is it called buddha-nature in sentient beings, and dharmakāya in the Buddha? The explanation is: if this is discussed in terms of the Buddha, outside of the nature no defilements can be found at all, hence buddha-nature is precisely the pure dharmakāya of all buddhas. If grasped in terms of ordinary beings, reality is hidden by the false, serving as the basis for pure virtues when later revealed, and is then called buddha-nature. Although the two meanings differ, when discussing their substance they are not distinct; therefore taking refuge in the Buddha is precisely the nature of self. Discussing it in terms of the Dharma, this self is precisely the substance of all dharmas, hence the Dharma is the self. Discussing it in terms of the Saṅgha, this meaning is precisely the substantial reality of the Saṅgha, hence the Saṅgha is the self. Therefore, the nature of the three refuges is precisely the nature of self. Why say this? It is to cause sentient beings to seek the three refuges within their own bodies, and relying on those three refuges, proceed toward and enter their own real tathāgatagarbha nature.