大般涅槃經集解 18.219

18.219

案道生曰：為說無我，即是表有真我也。僧亮曰：知其不覺，失本真我，譬問其所也。法瑤曰：為說無我時也。僧宗曰：說偏教也。橫計常見，為失之矣。但常我同失，失名不顯。如來出世，為說偏教，奪其邪我。推求所計，知其為謬，失義始彰。如彼力士失珠，雖久不自覺知，醫問乃知也。寶亮曰：所以為說無常意，欲申其本解，喻如彼問本珠何在。

Daosheng states: Explaining non-self for his sake is precisely manifesting that there is a true self. Sengliang states: Knowing that he was unaware and had lost the original true self is compared to asking where it was. Fayao states: This is the time when he explains non-self for his sake. Sengzong states: Expounding the partial teaching. Arbitrarily reckoning a view of permanence is what caused him to lose it. But because permanence and self were both lost, the name of loss was not manifest. The Tathāgata appears in the world and expounds the partial teaching for him, stripping away his false self. When he examines what he reckoned, he knows it to be an error, and the meaning of loss is first illuminated. Just as that champion lost the pearl: although it had been long, he was not conscious of it, but knew it only when the physician asked. Baoliang states: The intent of explaining impermanence for him was to extend his original understanding, compared to his asking where the original pearl was.