大般涅槃經義記 6.208

6.208

類餘法中，先明無能，「以有為」下明其無所。前中，初言「慧不能破」牒前類後，「火不燒」下明後同前。於中初先類顯色法，「生不能下」類顯非色非心之法，此乃類顯法外四相，「義如」下釋。「貪不能」下類顯心法，此等皆空故不能矣。就無所中，以有為法生滅無性，故無所燒乃至無癡。上來就慧廣明無離。下明無想，以法無故菩薩不念我慧破惱。

In analogizing other dharmas, it first clarifies the absence of an agent, and from "because conditioned..." downward clarifies the absence of an object. In the former, the initial statement "wisdom cannot destroy" takes up the preceding to analogize what follows; from "fire does not burn" downward clarifies that what follows is the same as the preceding. Within this, it first analogizes and reveals form dharmas; from "birth cannot..." downward analogizes and reveals dharmas that are neither form nor mind, which analogizes and reveals the four characteristics outside dharmas; from "the meaning is like..." downward explains it. From "greed cannot..." downward analogizes and reveals mental dharmas; because all these are empty, they cannot do so. Regarding the absence of an object: because conditioned dharmas arise and cease without self-nature, there is nothing to be burned, up to nothing to be deluded. The above broadly clarifies non-renunciation with reference to wisdom. Below it clarifies the absence of notions: because dharmas are non-existent, the bodhisattva does not think, "My wisdom destroys afflictions."