大般涅槃經義記 5.16

5.16

初中有二：一思正法、二「我今」下為求彼法捨世所有。前中，「諸佛有無上道」是其果法，「有大正法」是其理法，果依理成，故須辨之。「大眾正行」是其因行，亦名行法。「復有方等」是其教法，因由教起，所以須辨。亦可諸佛有無上道是其佛寶、有大正法是其法寶、大眾正行是其僧寶，此三所詮，復有方等是其能詮。第二段中，「我今愛樂貪求大乘」明己所求，「捨所愛」下彰己所棄。

Within the first there are two: first, contemplating the true Dharma; second, from 'I now...' onward, abandoning worldly possessions to seek that Dharma. In the former, 'The buddhas possess the unsurpassed path' is the resultant dharma; 'They possess the great true Dharma' is the dharma of principle; the result is accomplished in reliance on principle, hence it must be explained. 'The correct practice of the great assembly' is the causal practice, also called the dharma of practice. 'There are also the vaipulya [sūtras]' is the dharma of teaching; the cause arises from teaching, which is why it must be explained. Alternatively, the buddhas possessing the unsurpassed path is the Buddha Jewel; their possessing the great true Dharma is the Dharma Jewel; the correct practice of the great assembly is the Saṅgha Jewel; these three are what is expressed, and the vaipulya [sūtras] are that which expresses them. In the second section, 'I now cherish, delight in, and eagerly seek the Mahāyāna' clarifies what one seeks for oneself; from 'abandoning what is loved...' onward reveals what one renounces.