金剛般若經贊述 2.267

2.267

述曰，此第二說我非真中，初、說我非真，凡夫妄取；次、明凡亦非實，但假施言，此初也。「如來說有我」者，謂因緣和合而假說之；「則非有我」者，非實執之我也。「凡夫以為有我」者，所執取故。此意云，如來說有我者，為除無我怖故，所以初修習必依於我，後漸契真，我相自遣；若言無我，唯欲造修，我即空故。

The Commentary says: This is within the second [part], explaining that the self is not real; first, he explains that the self is not real and that ordinary persons falsely grasp it; next, he clarifies that ordinary persons are also not real, but are merely provisionally designated. This is the first. 'What the Tathāgata speaks of as having a self' means that it is provisionally spoken of through the aggregation of causes and conditions; 'is not having a self' means it is not a self grasped as real. 'Ordinary persons take it that there is a self' means it is what they grasp. The meaning of this is: when the Tathāgata speaks of having a self, it is to remove the fear of non-self; therefore, when initially cultivating practice, one must rely on a self, and later, as one gradually accords with reality, the mark of a self is naturally discarded. If one were to say there is no self, one would only seek to fabricate cultivation, because the self would be empty.