大般涅槃經義記 3.286

3.286

合中，依上三段之文次第合之。合初段中，「如來亦爾」合前女人，「為度」已下合醫既來合三種藥與之令服。於中三句，前之兩句破離能取，後之一句破遣所取。就前二中，初破我見，後破餘見。就初句中，「為度一切教修無我」量病受法，「如是修」下明學有宣，「永斷我心」明其所離，謂離我見，「入涅槃」者彰其所得，得小涅槃。第二句中，「為除妄見」令其離障，謂離邊、邪、戒、見取等，「示現出法」令修對治，謂示出世無漏道法令其習學。前斷我見明其證滅，此斷餘見令修聖道，言之隱顯，理實齊等。第三句中，「復示世間計我非真」令捨妄我，世人多計五陰為我，今知此我虛妄不真。「修無我法清淨身」者令學無我，觀身無我，見身空寂，不於身中妄立神主名清淨身。亦可初句令成斷德，故經說言「永斷我心，入於涅槃」，後之兩句令成行德。

In the application, it applies it in sequence according to the text of the three sections above. In applying the first section, “the Tathāgata is likewise” applies to the woman before; from “in order to deliver” onward applies to the physician having arrived, compounding the three medicines, and giving them to him to take. Within this there are three clauses: the first two clauses refute and eliminate the grasping subject, and the latter clause refutes and dispels the grasped object. In the first two, the first refutes the view of self, and the second refutes the remaining views. In the first clause, “in order to deliver all, teaching the cultivation of non-self” assesses the illness and administers the teaching; from “cultivating thus” onward explains that the learning has efficacy; “forever severing the mind of self” explains what is eliminated, namely eliminating the view of self; “entering nirvāṇa” reveals what is attained, attaining the lesser nirvāṇa. In the second clause, “in order to remove erroneous views” causes them to leave obstructions, namely leaving extreme views, wrong views, adherence to rules and vows, grasping at views, and so forth; “manifesting the transcendent Dharma” causes them to cultivate the counter-remedy, namely showing the supramundane untainted path-dharmas to make them train in them. The former severing of the view of self explains their realization of cessation; this severing of the remaining views causes them to cultivate the noble path; though the words are concealed or explicit, in principle they are in truth equal. In the third clause, “further showing that the worldly positing of a self is not real” causes them to abandon the false self; worldly people mostly posit the five aggregates as the self, but now they know that this self is false and unreal. “Cultivating the dharma of non-self to purify the body” causes them to train in non-self: observing that the body has no self, seeing that the body is empty and quiescent, and not falsely establishing a spiritual lord within the body is called purifying the body. Alternatively, the first clause causes the completion of the virtue of cessation, which is why the sūtra says “forever severing the mind of self, entering nirvāṇa”; while the latter two clauses cause the completion of the virtue of practice.