大般涅槃經義記 3.364

3.364

第四段中，「亦當證知三歸依處」明己自證，同佛稱「亦」。「若有生」下轉勸他人，於中初先勸他生信，「其有宣」下勸他宣說，「是故聲聞、緣覺」已下勸他歸依。勸他信中，「若有眾生能信《涅槃》」舉能信人，「則能了達三歸依處」明信利益，「何以」下釋。以此祕藏《涅槃經》中說有佛性，故信是經了三歸處。勸他說中，「其有說者」舉其說人，「皆言身中盡有佛性」明其說相，「如是之人則不遠求」明說利益。「何以」下釋，以己身有三歸性，於未來世當成三寶，故不遠求三歸依處。勸他依中，言「是故」者，是我身中有三歸性，未來即當成三寶故。「聲聞、緣覺、及餘凡夫皆應歸依我之真性，恭敬禮拜」，起修趣順，名敬禮拜。亦可菩薩自說為我，是我身中有三歸性，是故聲聞、緣覺眾生皆應於我恭敬禮拜，與上文中「亦令眾生於我身中起塔廟想」其言相似。

In the fourth part, 'will also witness and know the place of the Three Refuges' explains his own realization, using 'also' as he is identical to the Buddha. From 'if there are sentient beings' onward, he in turn encourages others. Therein, he first encourages others to produce faith; from 'those who proclaim' onward, he encourages others to proclaim it; from 'therefore śrāvakas and pratyekabuddhas' onward, he encourages others to take refuge. In encouraging others to have faith, 'if there are sentient beings who can have faith in the Nirvāṇa' cites the persons capable of faith; 'they will then be able to fully comprehend the place of the Three Refuges' explains the benefit of faith; from 'why is this' onward, it explains it. Because it is taught in this secret treasury of the Nirvāṇa Sūtra that there is buddha-nature, through believing in this sūtra one comprehends the place of the Three Refuges. In encouraging others to preach it, 'those who preach' cites the preachers; 'all say that within the body there is fully the buddha-nature' explains the characteristics of what they preach; 'such persons then do not seek far' explains the benefit of preaching. From 'why is this' onward, it explains it: because within their own bodies there is the nature of the Three Refuges, and in a future age they will achieve the Three Jewels, they do not seek the place of the Three Refuges far away. In encouraging others to take refuge, the word 'therefore' means that because within my body there is the nature of the Three Refuges and in the future it will achieve the Three Jewels, 'śrāvakas, pratyekabuddhas, and other ordinary beings should all take refuge in my true nature, revering and bowing down to it.' Giving rise to cultivation and proceeding toward accord is called revering and bowing down. Alternatively, the bodhisattva may speak of himself as 'me' [meaning]: because within my body there is the nature of the Three Refuges, therefore śrāvakas, pratyekabuddhas, and sentient beings should all pay reverence and bow down to me; this is similar in wording to the statement above, 'also causing sentient beings to give rise to the notion of a stupa toward my body.'