大般涅槃經義記 3.176

3.176

第三依中先明依智，初舉、次辯。「眾僧是常，無為不變」是其證智，「不畜不淨」是其教智，「是故」已下結明應依。下亦明其不依於識，「不依識」者總以標舉，次辯其相。「若有說言識作識受無和合僧」舉其邪識，執實謗假所以是邪。「何以」下釋，「和名無有」，無所有者則無有常，何處有僧？「是故」已下結成不依。

In the third reliance, it first explains relying on jñāna: first it presents [it], and next discriminates [it]. "The Saṅgha is eternal, unconditioned, and unchanging" is realized jñāna; "does not store up impure things" is instructional jñāna; from "Therefore..." onwards concludes and explains that they should be relied upon. Below, it also explains not relying on vijñāna: "not relying on vijñāna" generally marks and introduces it, and next it discriminates its marks. "If there is someone who says that vijñāna acts and vijñāna experiences, and there is no harmonious Saṅgha" brings up heterodox vijñāna; clinging to the real and slandering the provisional is why it is heterodox. From "Why?" onwards is the explanation: "'Harmonious' is named non-existence"; that which is non-existent is then without eternity—where could there be a Saṅgha? From "Therefore..." onwards concludes that it is not to be relied upon.