瑜伽師地論略纂 5.26

5.26

「即於此中復有差別」者，重釋前依。佛順世俗有二種言辭：一、人；二、法。今令依法不依於人，不可聞佛隨人之言便亦依人，佛順世俗言辭不應依執故。　「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，如章中釋。　「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。

Regarding "Within this there are further distinctions," it re-explains the preceding reliance. The Buddha accords with worldly convention with two kinds of verbal expressions: first, persons; second, dharmas. Now, it causes one to rely on the Dharma and not on the person; one must not hear the Buddha's words that accord with persons and thereupon also rely on persons, because the Buddha's conventional expressions should not be clung to as reliances. Under "Dharmas are also of two kinds," it explains the second reliance. Because of according with the world, words are spoken to express meanings and principles; one should not merely hear the words that accord with the world and take them to be ultimate, and therefore one is caused to rely on the meaning. Regarding "Sūtras spoken by the Buddha either have definitive meaning (nītārtha)..." and so forth, it explains the third reliance. Although one is caused to rely on the meaning, one must not take one's own views as supreme according to personal preference, and therefore one relies on sūtras of definitive meaning. The four levels of definitive meaning are as explained in the treatise. Regarding "The World-Honored One sometimes preaches on the basis of destinations..." and so forth, it explains the fourth reliance. For the causes of humans and devas, he speaks of consciousness (vijñāna); for the cause of nirvāṇa, he speaks of wisdom (jñāna). Within sūtras of definitive meaning, he speaks of consciousness for beginners, and he speaks of wisdom for long-practicing ones. Some hear what is for beginners and cling to it as the ultimate; now, to prevent this, he therefore speaks of relying on wisdom, so that one takes hold of the ultimate.