大般涅槃經義記 2.30

2.30

就初段中有五復次：前三復次嘆己善修、後二明己所修殊勝。復就前中，初一復次責情顯理，彰己善修；後二復次觀法離我，明己善修。前中先喻，次合顯法，「我等」已下結己善修。喻中，「如人嘆芭蕉樹以為實」者，喻凡計我，芭蕉喻身，說我為實，無有是處。責情顯理合中，「眾生」合上人也；「若嘆我」等，合嘆芭蕉以為實也；「亦無是處」合無是處。「我等」以下結己善修，亦能修習無常想等。無我治勝，所以偏說。就後二中，前一復次觀五陰法無其我用，先喻、後合；後一復次觀五陰法無其我體，先喻、次合。「我等」已下，結己善修。後二嘆己所修勝中，前一能除修惑故勝，於中引佛昔說顯之，貪、瞋、癡慢斯皆除斷，且說除慢，餘類可知。後一能除見惑故勝，先喻、後合。「修無我想」，合前空也，「而有諸見無是處」者，合上鳥跡現無是處。

Regarding the first section, there are five clauses: the first three clauses praise their own good cultivation, and the latter two clarify the extraordinary nature of what they cultivate. Again, regarding the first part: the first clause censures passion and reveals the principle, disclosing their own good cultivation; the latter two clauses contemplate phenomena as devoid of self, clarifying their own good cultivation. In the first part, there is first a metaphor, next a matching to reveal the Dharma, and from 'we' downward it concludes their own good cultivation. In the metaphor, 'like a person praising a plantain tree, taking it to be solid' uses a metaphor for the worldling grasping a self: the plantain tree is a metaphor for the body; to say that the self is solid is impossible. In the matching that censures passion and reveals the principle: 'sentient beings' matches the person above; 'if one praises the self' and so forth matches praising the plantain tree, taking it to be solid; 'this also is impossible' matches 'it is impossible.' From 'we' downward it concludes their own good cultivation: they are also able to cultivate the conception of impermanence and so forth. Because [the contemplation of] non-self is superior in remedying [afflictions], it is spoken of in particular. Regarding the latter two parts: the former clause contemplates the dharmas of the five aggregates as lacking the function of a self, with the metaphor first and the matching after; the latter clause contemplates the dharmas of the five aggregates as lacking the substantial nature of a self, with the metaphor first and the matching after. From 'we' downward, it concludes their own good cultivation. In the latter two clauses praising the superiority of what they cultivate: the former is superior because it can eradicate the delusions of cultivation; within it, earlier teachings of the Buddha are cited to reveal this—greed, hatred, delusion, and conceit are all eliminated and severed; here it merely mentions eliminating conceit, and the rest can be known by extension. The latter is superior because it can eliminate the delusions of views, with the metaphor first and the matching after. 'Cultivating the conception of non-self' matches the aforementioned emptiness; 'and that there should be views is impossible' matches the aforementioned 'the appearance of bird-tracks is impossible.'