大般涅槃經集解 18.75

18.75

案道生曰：前云佛法中我即是佛性，是則二十五有應有真我。而交不見，猶似無我。教理未顯，故有此問也。僧亮曰：將顯真歸自歸未來身中三寶，故先定有無也。法瑤曰：若自審身中有常住三歸，則理無異趣，可得勤作眾善也。是故先辨有真我佛性，然後廣明身中有三歸之體，但應歸此而行善業也。僧宗曰：前言生死無我，計有我者則名為倒。今問定有定無者，意謂若定無者則無佛性，若有者不應言倒也。智秀曰：若生死之中永無我者，則一化便斷，云何而得作善業耶？

Daosheng says: "Earlier it was said that the self in the Buddha-Dharma is precisely the buddhadhātu; if so, the twenty-five states of existence should have a true self. Yet as it is never seen, it still seems as if there is no self. Because the doctrine and principle have not yet been made manifest, he therefore asks this question." Sengliang says: "Being about to reveal that the true refuge is to take refuge in the Three Jewels within one's future body, he therefore first settles whether it exists or not." Fayao says: "If one examines oneself and recognizes that within one's body are the permanently abiding Three Jewels, then since the principle has no diverse destinations, one can diligently perform all goods. Therefore, he first discriminates that there is a true self and buddhadhātu, and then extensively clarifies that the substance of the Three Jewels is within the body; one should solely take refuge in this and practice good karma." Sengzong says: "Earlier it was said that saṃsāra is without a self, and calculating that there is a self is called an inversion. Now he asks whether it definitely exists or definitely does not exist: his meaning is that if it definitely does not exist, then there is no buddhadhātu; if it exists, it should not be called an inversion." Zhixiu says: "If within saṃsāra there were eternally no self, then sentient transformation would be severed at once; how then could one perform good karma?"