大方廣佛華嚴經隨疏演義鈔 64.68

64.68

疏「是以經云」下，第三舉經雙結反質以破。言雙結者，雙結《百論》、因明。結《百論》者，謂縱其有我，聖應同凡，為縱破。今離我不生，明定無我，即是奪破。若結因明立量，但是縱成其過，是他比量。今舉經無我，則彼量不成。謂離我既不受生，則知第一義中定無有我，安有我智？故疏結云「反顯妄情定是過也」。

Under the commentary's phrase "Therefore the sūtra says," this is the third, citing the sūtra to conclude both and question back in order to refute. Speaking of "concluding both" means concluding both the Śataśāstra and hetuvidyā. Concluding the Śataśāstra means: conceding that there is a self, noble ones should be identical to ordinary beings—this is the refutation by concession. Now being free from a self, one is not born, which clarifies that there is definitively no self—this is the refutation by deprivation. If one concludes the setting up of the inference in hetuvidyā, it merely concedingly establishes their flaw, which is an inference for the other (parānumāna). Now citing the sūtra's lack of a self, that inference of theirs is not established. That is to say, since one does not receive birth when free from a self, one knows that within the ultimate truth there is definitively no self; how could there be a cognition of a self? Therefore the commentary concludes: "Inversely revealing that false sentiments are definitively a flaw."