大般涅槃經義記 3.169

3.169

就明依智不依識中，先舉、後釋。釋中有四：初言「智者即是如來」明依佛智、二「若有」下明其不依聲聞之識、三「若知如來即法身」下依菩薩智、四「若見如來方便身」下明其不依凡夫之識。於中初明不依於識，「若復有」下明人及說皆不可依。此句與前第二何別？前彰迷真，此明惑應。

In explaining relying on jñāna and not on vijñāna: first it presents [the topic], and then explains it. Within the explanation there are four [parts]: first, the statement "Jñāna is precisely the Tathāgata" explains relying on the Buddha's jñāna; second, from "If there are..." onwards explains not relying on the vijñāna of śrāvakas; third, from "If one knows that the Tathāgata is precisely the dharmakāya..." onwards [explains] relying on the bodhisattva's jñāna; fourth, from "If one sees the Tathāgata's body of expedient means..." onwards explains not relying on the vijñāna of ordinary beings. Within this, it first explains not relying on vijñāna; from "If furthermore there are..." onwards explains that both the person and the preaching cannot be relied upon. What is the difference between this line and the second one above? The former reveals delusion regarding the genuine; this clarifies confusion regarding the responsive [body].