瑜伽論記 4.109

4.109

法又二種下，釋第二依，因順世間說於文字以詮義理，不應但聞順世文字即為究竟，故令依義。佛所說經或有了義等者，釋第三依，雖令依義不得隨自見取之為勝，故依了義經，了義四重相如餘處。世尊或時宣說依趣等者，釋第四依。人天因說識，涅槃因說智，了義經中，為初修說識，為久修說智，有聞初修便執為極，今為遮此故說依智，取究竟故。

Below, on "Dharma is again of two kinds," it explains the second refuge: conforming to the world, words are spoken to express meaning; one should not, upon merely hearing words that conform to the world, take them as ultimate; therefore one is instructed to rely on the meaning. On "The sutras taught by the Buddha are either definitive in meaning," and so forth: this explains the third refuge. Although instructed to rely on the meaning, one must not follow one's own view and take it as superior; hence one relies on sutras of definitive meaning; the fourfold characteristics of definitive meaning are as explained elsewhere. On "The World-Honoured One at times proclaims reliance on destinations," and so forth: this explains the fourth refuge. For the cause of humans and devas, consciousness is taught; for the cause of nirvāṇa, wisdom is taught. In sutras of definitive meaning, consciousness is taught for beginners, and wisdom is taught for long-practicing ones. Some hear what is for beginners and cling to it as supreme; now, to counter this, relying on wisdom is taught, in order to grasp the ultimate.