大般涅槃經義記 4.304

4.304

下佛答之，「唯除助道常樂善法是名一切、亦名無餘」名正對前問；「其餘諸法亦名有餘、亦名無餘」舉非顯是。此言除者，是其除取，非是除去。如世人言「何物能見」，答言「除眼，餘皆不見」，此亦似彼，唯除助道常樂善法一向無餘，自餘一切亦名有餘、亦名無餘。助道是因，常樂是果，此等一向是其無餘，故云一切亦名無餘。自餘諸法望深有餘、望淺無餘。「欲令」已下總結說意，前略、次廣。

Below, the Buddha answers him: "Excepting only the good dharmas of the path of aid and the constant and joyful—these are called 'all' and are also called 'exhaustive'" directly responds to the previous question; "all other dharmas are also called non-exhaustive and also called exhaustive" brings up the negative to illuminate the positive. The word "excepting" here means taking out [and including], not discarding. Just as worldly people say, "What things can see?" and the answer is, "Excepting the eyes, none of the rest can see," this is similar to that: excepting only the good dharmas of the path of aid and the constant and joyful, which are unequivocally exhaustive, all the rest are also called non-exhaustive and also called exhaustive. The path of aid is the cause; the constant and joyful is the fruit. These are unequivocally exhaustive; hence they are called "all" and also called "exhaustive." The remaining dharmas, viewed relative to what is profound, are non-exhaustive; viewed relative to what is shallow, are exhaustive. From "Wishing to cause" onward, he brings the intention of the discourse to a general conclusion, first briefly, then extensively.