大般涅槃經義記 4.192

4.192

下次合其智臣能解，先合初總，次合其別，後合結文。「大乘智臣應當善知」是合初總，「若佛出」下是合其別。別中有五：一就佛寶明解密語、二就法寶、三就僧寶、四就解脫、五就佛性，此五種中皆有權、實。權中具有無常、苦、空、無我等義，實中具有常、樂、我、淨、善有等義，但今文中就前四種彰權隱實，就後一種彰實隱權，文之左右。又前四中權、義齊通，但今文中就初佛寶偏說無常、就法說苦、就僧偏說無我之義、就解脫中偏說空義，蓋亦是其文之顯隱。

Next, it matches the wise minister being able to understand: first it matches the initial general statement, next it matches the particulars, and afterward it matches the concluding text. "The wise minister of the Mahāyāna ought to know well" matches the initial general statement; from "If the Buddha appears..." downward matches the particulars. Within the particulars there are five: first, clarifying the understanding of secret words with respect to the Buddha Jewel; second, with respect to the Dharma Jewel; third, with respect to the Saṅgha Jewel; fourth, with respect to liberation; fifth, with respect to buddha-nature. In these five kinds there are both provisional and real. Within the provisional, there are fully the meanings of impermanence, suffering, emptiness, non-self, and so forth; within the real, there are fully the meanings of permanence, bliss, self, purity, virtuous existence, and so forth. But in the present text, regarding the first four kinds it manifests the provisional and conceals the real, and regarding the last one kind it manifests the real and conceals the provisional; this is the interplay of the text. Furthermore, in the first four, the provisional meanings apply equally throughout, but in the present text, regarding the first, the Buddha Jewel, it speaks especially of impermanence; regarding the Dharma, it speaks of suffering; regarding the Saṅgha, it speaks especially of the meaning of non-self; and regarding liberation, it speaks especially of the meaning of emptiness—this is also the manifestation and concealment of the text.