大般涅槃經義記 9.219

9.219

上來第一就分別答明性體狀。自下第二就其置答破離取著。於中，初先略就置答破定有無，「迦葉言」下問答重顯。迦葉先問，「我聞不答乃名置答，今者何緣答名置答」。下佛為釋，「我亦不說置而不答乃說置答」，反其所聞。「如是置」下，正為辨釋。「有二」總舉。「遮止莫著」列其二名，謂遮取無、莫聽著有。下釋如是，無勞異解。「以是」下結。

The above was the first part, which clarified the nature and characteristics of the essence in terms of distinct answers. From here below, the second part breaks through and dispels grasping and attachment in terms of an answer through setting aside. In this, first it briefly takes up the answer through setting aside to break through the fixed views of existence and non-existence. From "Kāśyapa said" downward, the question and answer re-elucidate this. Kāśyapa first asks: "I have heard that not answering is called an answer through setting aside; now for what reason is answering called an answer through setting aside?" Below, the Buddha explains for him: "I also do not say that setting aside without answering is called an answer through setting aside," reversing what he had heard. From "Such setting aside" downward, he directly analyzes and explains. "There are two" is a general identification. "Check and stop, do not attach" lists their two names: namely, checking the grasping at non-existence, and not allowing attachment to existence. Below, it explains in this manner; there is no need for divergent interpretations. From "Because of this" downward, it concludes.