大般涅槃經義記 3.177

3.177

依了義中，先明依了、後明不了。就依了中，初明義了，「名知足」等行法中了，「亦於如來隨宜所說不生執著」，言佛亦是無常、苦等義法中了。「是名」下結。「若有能」下明依了義，依前二了名為「能住」，如來等中所依殊勝，名「為已得住第一義」，「是故」下結。下次明其不依不了，先舉、後釋。釋中，初先就義法中明不了經不可依止，「若有人言如來憐」下約就行法明不了經不可依止。前中，初先廣辯不了，後結不依。

In relying on definitive meaning: first it explains relying on the definitive, and then explains the non-definitive. Regarding relying on the definitive: first it explains the definitiveness of meaning—"named knowing contentment," etc., is definitive within the dharmas of practice; "and also not generating grasping toward what the Tathāgata preaches according to suitability" means that stating the Buddha is also impermanent, suffering, and so forth is definitive within the dharmas of meaning. From "This is named..." onwards is the conclusion. From "If there is one who is able..." onwards explains relying on definitive meaning: relying on the preceding two definitives is named "being able to abide"; among the Tathāgata and so forth, that which is relied upon is superior, which is named "having already attained abiding in the ultimate truth"; from "Therefore..." onwards is the conclusion. Next, it explains not relying on the non-definitive: first it presents [it], and then explains it. In the explanation: first, within the dharmas of meaning, it explains that non-definitive sūtras cannot be relied upon; from "If a person says that the Tathāgata pities..." onwards, with respect to the dharmas of practice, it explains that non-definitive sūtras cannot be relied upon. In the former: first it broadly discriminates the non-definitive, and then concludes with non-reliance.