大般涅槃經義記 1.206

1.206

上來立喻，下次教勸，於中有二：一勸愚人一切莫說、二「若正見」下勸其智者定說無為。前中，「文殊欲護正法，勿說如來同於諸行」，勸其莫說。良以愚人心未見法，言多謬失，是故勸其一切莫說。次教莫著，「唯當自責我今愚痴」，勸捨解心；「如來正法不可思議」，教生信心。「是故」已下結勸莫說，是如來法不可思故，不應定說有為、無為。下勸智者定說無為，「若正見者，應說如來定是無為」，以理正勸。

Above, the simile was established; below, next is the instruction and exhortation, in which there are two parts: first, exhorting foolish people not to speak at all; second, below "if one has right view," exhorting wise persons to speak definitely of the unconditioned. In the former, "Mañjuśrī, if you wish to protect the true Dharma, do not speak of the Tathāgata as identical to conditioned phenomena" exhorts him not to speak. Truly, because the foolish person's mind has not yet seen the Dharma, their speech contains many errors and faults; therefore, he exhorts them not to speak at all. Next, he instructs not to grasp: "One should only blame oneself, [thinking], 'I am now foolish,'" exhorting the abandonment of the conceptual mind; "The true Dharma of the Tathāgata is inconceivable," instructing the generation of faithful mind. From "for this reason" downward concludes the exhortation not to speak; because the Tathāgata's Dharma is inconceivable, one should not definitely speak of it as conditioned or unconditioned. Below, he exhorts the wise to speak definitely of the unconditioned: "If one has right view, one should speak of the Tathāgata as definitely unconditioned," properly exhorting them based on principle.