大般涅槃經義記 3.276

3.276

二「一切」下明眾生有。一切眾生有如來藏，能為佛因，名「有佛性」，如睡心中有覺悟性，亦如礦石有金銀性。如是一切，此性是其眾生自實，故名為我。以是我故，一切有性即名有我。何不望直說生有我，乃先說性方言是我？此如前釋，望直說我懼同情取，故說有性就之辯我。我義不同，凡有四種：一自實名我，所謂一切諸法體實；二自在名我，謂八自在，如下文說；三是假名集用之我，如下所說六法中我，五陰諸法集成我人；四是外道所立神我，今所論我是其初門。

Second, from 'All' downward clarifies that sentient beings possess it. All sentient beings possess the tathāgatagarbha, which can serve as the cause of buddhahood, called 'possessing the buddha-nature,' just as within a sleeping mind there is the nature of awakening, and also like ore possessing the nature of gold and silver. All are like this. This nature is the sentient being's own true reality, and hence it is called the self. Because of this self, all having the nature is called having the self. Why not speak straightforwardly of sentient beings having a self, but instead first speak of the nature and only then say it is the self? This is as explained earlier: if one spoke straightforwardly of the self, one feared that people would grasp it with ordinary sentiments; therefore it speaks of having the nature, and in reference to it clarifies the self. The meanings of self differ; in all there are four kinds: First, one's own true reality is called self, which refers to the substantial reality of all dharmas. Second, sovereignty is called self, which refers to the eight sovereignties, as explained below. Third, the self of nominal designation and aggregated functioning, such as the self among the six dharmas explained below, where the dharmas of the five aggregates assemble to form a self and person. Fourth, the ātman established by non-Buddhists. The self discussed here is the first category.