大般涅槃經集解 19.88

19.88

案僧亮曰：若未來真我，觀三界無我者可以歸也；若不能知未來之我而觀無我，何所歸耶？法瑤曰：三寶即前我也。無我即前我所也。我所即善業也。夫作善以求常住，要須識真我三寶以修其業，則常住可得而就也。既不知者，居然不得所作之善也，故曰云何作無我也。僧宗曰：若既不知真實三寶處者，云何修無我，勸行厭離生死而起之耶？敬遺記曰：既不知真寶三寶，云何昔教乃勸令修無我觀耶？寶亮曰：既不知歸三寶，云何作無我觀而修行也。

Sengliang states: If there is a true self in the future, then one who contemplates the three realms as non-self can indeed take refuge. But if one cannot know the future self and yet contemplates non-self, what is there to take refuge in? Fayao states: The Three Jewels are the aforementioned self. Non-self is the aforementioned 'what belongs to the self' (mama/ātmiya). 'What belongs to the self' is wholesome karma. When cultivating goodness to seek permanence, one must recognize the true self and the Three Jewels in order to cultivate its karma; then permanence can be attained and accomplished. If one does not know this, naturally one will not attain the goodness practiced. Thus it says: 'How can one practice non-self?' Sengzong states: If one already does not know where the real Three Jewels reside, how can one cultivate non-self, urging the practice of revulsion toward saṃsāra and arousing it? Jingyi ji states: Since one does not know the true Three Jewels, how could the previous teachings have urged one to cultivate the contemplation of non-self? Baoliang states: Since one does not know how to take refuge in the Three Jewels, how could one practice the contemplation of non-self and cultivate?