大般涅槃經義記 4.32

4.32

上來四段合為第二正教趣入，自下第三結勸受持。句別有四：一結嘆前義、二「我今於」下結嘆前教、三「我無我」下勸持前義、四「汝亦應」下勸持前教。就前句中，「我與無我性無有二」牒舉前義，前義眾多，就後以牒，「如來祕藏其義如是」就之以結，「不可」下嘆。第二句中，「我今於是一切功德成就經中皆悉說」者，上來辯理能令眾生依之成德，故名一切功德成經，此即是共嘆美之辭。如來藏中所有語義，於此經中具已說竟。名「皆說已」，此是結辭。第三句中，據後以勸，是故偏言我與無我無二應持。第四句中，勸持教法，同義稱「亦」。

The four sections above together constitute the second part, the direct teaching that leads to entry. From here below is the third part, concluding with an exhortation to accept and uphold [it]. There are four distinct phrases: first, concluding praise of the preceding meaning; second, from "I now in" onward, concluding praise of the preceding teaching; third, from "Self and non-self" onward, exhorting them to uphold the preceding meaning; fourth, from "You also should" onward, exhorting them to uphold the preceding teaching. In the first phrase, "The nature of self and non-self is non-dual" cites the preceding meaning; the preceding meanings were numerous, but it cites it with reference to the last one. "Such is the meaning of the Tathāgata's secret treasury" takes it up to conclude it; from "cannot" onward is praise. In the second phrase, "I now in this sūtra that achieves all merits have explained them all": the principle distinguished above can cause sentient beings to rely on it to accomplish merit, hence it is called the sūtra that achieves all merits; this is an expression of common praise. All the meanings of the words regarding the tathāgatagarbha have already been fully explained in this sūtra. Being called "have all been explained" is a concluding remark. In the third phrase, it exhorts them based on the latter, and therefore specifically says that self and non-self are non-dual and should be upheld. In the fourth phrase, it exhorts them to uphold the teaching, using "also" because it shares the same significance.