大方廣佛華嚴經隨疏演義鈔 72.18

72.18

疏「第六無我慢」中，言「約真俗」者，通就三乘二諦明之。故世諦中歷三乘法，詞及樂說但總別分之。疏「迷蘊著積聚我」者，以聚生門種族是蘊處界義故。迷積聚為蘊，謂有我人，亦謂聚色以為色蘊等。次言「迷界著異因我」者，約法我說，六根六塵生識正因，因各異故，有此法我。若外道計中，有人我以為異因，使知塵等。言「迷處著欲我」者，迷於六入根塵相順眼見色等，遂生貪著，則有法我。或謂神我於中能著，猶如一人在於六向見色聞聲等。言「迷諦」等者，迷於四諦十二因緣，皆謂以因能作果故。人我可知，故疏雙結「並是法我，亦通人我。」

In the Commentary under "Sixth, free from egotistic pride," the statement "in terms of the ultimate and conventional" explains them universally in terms of the two truths of the three vehicles. Therefore, within conventional truth, it runs through the dharmas of the three vehicles; expressions and delight in exposition are merely divided into general and particular. The Commentary states: "confused about the aggregates, one clings to an aggregate-self": because collection, origin-door, and lineage are the meanings of the aggregates, sense bases, and elements. Being confused about collection as being aggregates, one asserts that there is a self or person, and also asserts that collected matter is the aggregate of matter, and so on. Next, saying "confused about the elements, one clings to a self of distinct causes": explained in terms of the self of dharmas, the six sense faculties and six sense objects are the direct causes producing consciousness; because the causes are each distinct, there is this self of dharmas. In the assertions of non-Buddhists, there is a personal self considered as a distinct cause that enables the cognition of objects and so forth. Saying "confused about the sense bases, one clings to a desirous self": being confused about the six entrances where faculties and objects correspond—the eye seeing forms, and so forth—one then gives rise to craving and attachment, so there is a self of dharmas. Or they assert that an ātman within is able to become attached, just like one person looking out at six directions seeing forms, hearing sounds, and so forth. Saying "confused about the truths" and so forth: being confused about the four truths and the twelve links of dependent origination, in all cases asserting that causes are able to produce fruits. The personal self can be understood; hence the Commentary concludes both: "All are the self of dharmas, and also extend to the personal self."