大般涅槃經義記 3.342

3.342

後三偈中，初之一偈舉其所歸一體三寶，次有一偈舉佛歎勝明歸所以，次有半偈彰己歸依，後半自嘆明歸所以。初中，「三寶平等相」者同體義分，不同別相佛勝，次法，僧以為劣，故云平等。「常有大性」辯出前三，此名佛性為大智性。我性之中常有佛性，故言常有大智性耳。理實亦有法性、僧性，遏迮不論。「我性、佛性，無二無別」顯前平等。亦與法性、僧性無別，略不具論。以三歸性皆即我性，故曰平等。

Among the latter three verses, the first verse presents the Three Jewels of a single substance in which he takes refuge; next, there is one verse presenting the Buddha and praising superiority to clarify the reason for taking refuge; next, there is half a verse revealing his own taking of refuge; the latter half praises himself to clarify the reason for taking refuge. In the first part, "The equal mark of the Three Jewels" refers to the distinct senses within the identical substance; it is not like the distinct aspects where the Buddha is superior, the Dharma is next, and the Saṃgha is considered inferior; hence he says "equal." "Constantly having the great nature" distinguishes and brings forth the previous three; this names the buddha-nature as the nature of great wisdom. Within the nature of the self there is constantly the buddha-nature; hence he merely says that it constantly has the nature of great wisdom. In principle and reality there are also the dharma-nature and saṃgha-nature, but because of conciseness they are not discussed. "The nature of the self and the buddha-nature are non-dual and without distinction" reveals the aforementioned equality. They are also without distinction from the dharma-nature and saṃgha-nature, but this is omitted and not discussed in full. Because the natures of the three refuges are all identical to the nature of the self, it is therefore called equal.