大般涅槃經義記 4.185

4.185

自下第二明其修力得菩提義，於中有三：一起觀解、二「迦葉白云何當得不壞」已下依解起行、三「如來為生作父母」下依行得果。前觀解中，初觀三寶趣實之詮，「今此純陀猶有疑」下觀三乘性所入之理，如《地持》中於八解處而起觀解，今且說四，三寶為三，三乘之性即是彼中真實之義。前觀三寶，答上云何觀三寶矣；今明三寶隨物轉變而實常在，如天意樹隨天意轉而實不死。

From here on, the second section clarifies the meaning of attaining bodhi through the power of practice, within which there are three parts: first, giving rise to contemplative understanding; second, from "Kāśyapa addressed [the Buddha], saying: 'How does one attain indestructibility?'..." onward, giving rise to practice based on understanding; third, from "The Tathāgata acts as father and mother to sentient beings..." onward, attaining the fruit based on practice. In the first part, contemplative understanding, initially one contemplates the Three Jewels as the expression that tends toward reality; from "Now this Cunda still has doubts..." onward, one contemplates the principle into which the nature of the three vehicles enters. Just as in the *Bodhisattvabhūmi* where contemplative understanding is generated with respect to the eight objects of understanding, here four are temporarily stated: the Three Jewels constitute three, and the nature of the three vehicles is precisely the meaning of the real among them. In contemplating the Three Jewels first, it answers the above question: "How does one contemplate the Three Jewels?" Here it clarifies that the Three Jewels transform in accord with beings yet are in truth eternally present, just as the wish-fulfilling tree of the gods alters in accord with the intentions of the gods yet in truth never dies.